iriiio jff'jL'ii 5 spieie c^ s 3Pa]L©m2ifi /<■// cant/ < >> aAtux. <>>/<>■ //U/r/.u-rn/ ■7/ /;/,».> i'tr///f ." 5* ** ,'S|40) lu Two Parts K [Tl 'I'll B hi h'K (>V TIIW \!' CMOIR, . ; ■ W JO/CiTP "WE-jSTAI/k l.A. B Westell K A Del Wiu 1 1 Smith Si IHEIB IPIILCSHSIISirs IPIR(D)®miS / / / *• +J / ■ >>/ ,, .' THE PILGRIMS PROGRESS FROM THIS WORLD TO THAT WHICH IS TO COME. DELIVERED UNDER THE SIMILITUDE OF A DREAM. IJY TWO PARTS. — WX.VW— BY JOHN BUNYAN. — — VWW\(— I HAVE USED SIMILITUDES. ...HOSEA, xii. 10. __vww-v— T EDITION, DIVIDED INTO CHAPTERS. "WITH THE TO WHICH ARE ADDED tEfcPij-zfcNi TORY AND PRACTICAL NOTES, BY THE REV. MESSRS. MASON, SCOTT, AND BURDER ALSO, A KEY TO THE ALLEGORY, WITH A CRITIQUE ON ITS BEAUTIES. EMBELLISHED WITH ELEGANT ENGRAVINGS, DESIGNED BY RICHARD WESTALL, R. A. "•~-S,(8-S€-S>c — ■ NEW-YORK: ts PUBLISHED BY WILLIAM BORRADAILE. SAMUEL MARKS, PRINTER. "W5?, \? CONTENTS. PART FIRST. CHAP. I. Page. The Author's imprisonment and dream — Christian, con- vinced of sin, flies from the wrath to come, and is di- rected by the gospel to Christ, - - - - -._ 57 CHAP. IT. Christian proceeds — Obstinacy refuses to accompany him — Pliable goes as far as the Slough, and returns, - - Cl CHAP. III. Christian, deceived by the advice of Mr. Worldly-wise- man, turns out of the way, and is greatly alarmed; but happily meeting with Evangelist, returns to the right •path, and proceeds on his journey, - - - 69 CHAP. IV. Christian arrives at the Wicket-gate, where he knocks, and is kindly received, ------ 80 CHAP. V. Christian delightfully entertained at the Interpreters house, 85 CHAP. VI. Christian loses his burden at the Cross. - - - QS IV CONTENTS. CHAP. VII. Page. Christian finds Simple, Sloth, and Presumption fast asleep — Is despised by Formalist and Hypocrisy — Ascends the Hill Difficulty — Loses his roll, and finds it again, 100 CHAP. VIII. Christian safely passes the lions : and arrives at the house called, Beautiful, where he is kindly received, and agree- ably entertained, - - - - - --110 CHAP. IX. Christian enters the Valley of Humiliation, where he is fiercely assaulted by Apollyon, but overcomes him, 124 CHAP. X. Christian sorely distressed in the Valley of the Shadow of Death, through which, however, he passes unhurt, 134 CHAP. XI. Christian meets with an excellent companion in Faithful, with whom he has much profitable conversation, - 141 CHAP. XII. The picture of an empty professor accurately drawn, in the character of Talkative, son of Mr. Say-iuell of P rating-row, - - 153 CHAP. XIII. Persecution exhibited, in the treatment of Christian and Faithful in Vanity-Fair, - - - - - l6~ CHAP. XIV. Christian meets with another excellent companion in Hope- ful— Dialogues between them, By-ends, Money-love, and Danas, - - - 181 CHAP. XV. Christian and Hopeful mistake their way, and fall into the hands of giant Despair, - - - - - 197 CONTENTS. V CHAP. XVI. Page , The Pilgrims entertained by the Shepherds on the Delecta- ble Mountains, - - - ' - - - - 209 CHAP. XVII. The Pilgrims meet loith Ignorance — The robbery of Lit- tle-faith related — Christian and Hopeful caught in the net, -.- .---. 215 CHAP. XVIII. The Pilgrims meet with Atheist, and pass over the Enchant- ed Ground, 231 CHAP. XIX. The Pilgrims have another conference with Ignorance, 244 CHAP. XX. The Pilgrims travel the pleasant country of Beulah — safely pass the river of Death, and are admitted into the glorious City of God, - - - - 2f>P VI CONTENTS* PART THE SECOND. CHAP. I. Page, Christiana, with her four Sons, and a neighbour, set out on pilgrimage, - - - - - - -283 CHAP. II. ( 'hristiana, Mercy, and the children, pass the Slough with safety, and are kindly received at the Wicket-gate, 301 CHAP. III. The Pilgrims are assaulted, but relieved — Are entertained at the Interpreter's house, - - - - -308 CHAP. IV. The Pilgrims, conducted by Great-heart, proceed on their journey, -------- 329 CHAP. V. The Pilgrims ascend the Hill Difficulty, pass the lions, and arrive at the house Beautiful, - - - - 340 CHAP. VI. Mr. Brisk pays his addresses to Mercy — Matthew taken ill, but recovers, 8fc. ----- 356 CHAP. VII. The Pilgrims pursue their journey, and pass through the Valley of Humiliation, and\ofthe Shadow of Death, SGS CHAP. VIII. The Pilgrims overtake Mr. Honest, who relates his vin/ experience, and that of Mr. Fearing, - CONTENTS. VH CHAP. IX. Page. The character of Mr. Self-will, - 395 CHAP. X. The Pilgrims arrive at the house of Gains, where they are hospitably entertained, - - - - 399 CHAP. XI. Tlie Pilgrims continue at the house of Gaius; from whence they sally out, and destroy giant Slay-good, a cannibal; and rescue Mr. Feeble-mind, - - 407 CHAP. XII. The Pilgrims are joined by Mr. Ready-to-halt ; and pro- ceed to the town of Vanity, where they are agreeably lodged by Mr. Mnason; and meet with agreeable compa- ny— They encounter a formidable monster, - - 415 CHAP. XIII. The Pilgrims kill giant Despair and his wife; and totally demolish his castle — They proceed to the Delectable Mountains, - . 426 CHAP. XIV. The company joined by Mr. Valiant and Mr. Standfast — 'They pass over the Enchanted Ground — A description of Madam Bubble, 439 CHAP. XV. The Pilgrims arrive at the land of Beulah; ivhere they wait for the summons of their King — Christiana and several of her companions pass the river, and are admit- ted into the City of God, 457 PREFACE, -•»,c"»,.»M»t,i»*»„',V THE high estimation in which the " Pilgrim's Progress" has been held for above a century, suffi- ciently evinces its intrinsic value ; and there is every reason to suppose, that it will be read with admiration for ages to come ; probably till the consummation of all things. The pious Christian, in proportion to his " growth in grace, and the knowledge of the Lord Jesus," de- rives more and more instruction from repeated peru- sals of this remarkable book ; while his enlarged expe- rience and extended observation enable him to unfold, with progressive evidence, the full meaning of the very agreeable similitudes employed by its truly ingenious author. And even the careless or uninstructed reader is fascinated to attention, by the simple and artless manner in which the interesting narrative is arranged. Nor should this be represented as a mere amusement, which answers no further purpose : for it has been ob- served by men of great discernment, and acquaintance with the human mind, that young persons, having pe- rused the Pilgrim as a pleasing tale, have generally retained a remembrance of its leading incidents, which, after continuing perhaps in a dormant state for several B X PREFACE. years, has at length germinated, as it were, into the most important and seasonable instruction, while the events of their own lives placed it before their minds in a new and affecting point of view. It may, there- fore, be questioned, whether modern ages have produced any work which has more promoted the best interests of mankind. It would not perhaps be difficult to show, that the Pilgrim's Progress, as first published, is as really an original production of vigorous native genius, as any of those works, in prose or verse, which have excited the admiration of mankind through successive ages, and in different nations. It does not indeed possess those ornaments which are so often mistaken for intrinsic ex- cellence : but the rudeness of its style (which however is characteristic of the subject) concurs to prove it a most extraordinary book ; — for had it not been written with very great ingenuity, a religious treatise, evidently inculcating doctrines yet disesteemed by the unenlighten- ed mind, it would not, in so homely a garb, have so durably attracted the attention of a polished age. Yet, it is undeniable that Bunyan's Pilgrim continues to be read and admired by vast multitudes ; while publi- cations on a similar plan, by persons of respectable learning and talents, are consigned to almost total neg- lect and oblivion ! This is not, however, that view of the work which entitles it to highest honour, or most endears it to the pious mind ; for, comparing it with the other produc- tions of the same author, (which are indeed edifying to the humble believer, but not so much suited to the taste of the ingenius) we shall be led to conclude, that in perusing this he was highly favoured with a peculiar measure of the divine assistance ; especially when we PREFACE. XI recollect, that, within the confines of a gaol, he was able so to delineate the Christian's course, with its vari- ous difficulties, perils, conflicts, &c. that scarcely any thing seems to have escaped his notice. Indeed, the accurate observer of the church in his own days, and the learned student of ecclesiastical history, must be equally surprised to find, that hardly one remarkable character, good or bad, or mixed in any manner or proportion im- aginable ; or that one fatal delusion, by-path, or injurious mistake, can be singled out, which may not be paralleled in the Pilgrim's Progress ; that is, as to Ihe grand outlines ; for the minidce, about which too many narrow minds waste their zeal, are with very few exceptions wisely passed over. This circumstance is surprising ; that every part of this singular book suits the various de- scriptions of such as profess godliness ; and relates the experiences, temptations, conflicts, supports, and conso- lations of Christians in our own times, as exactly as if it; had been penned from the observation of them, and for their immediate benefit : while, like the sacred Scriptures, it remains a sealed Hook to all who are strangers to the pow- er of godliness, and that peace which passeth understand' ing. These remarks may be very properly concluded with the words of a justly admired poet of the present day, who in the following lines has fully sanctioned all that has been here advanced — " O thou, whom, borne on fancy's eager wing Back to the season of life's happy spring. I pleas'd remember, and while mem'ry yet Holds fast her office here, can ne'er forget. Ingenious dreamer, in whose well-told tale Sweet fiction and sweet truth alike prevail. Xll PREFACE. Whose hum'rous vein, strong sense, and simple style, May teach the gayest, make the gravest smile, Witty, and well employ'd, and like thy Lord, Speaking in parables his slighted word. I name thee not, lest so despis'd a name Should move a sneer at thy deserved fame ; Yet ev'n in transitory life's late day That mingles all my brown with sober gray, Revere the Man, whose Pilgrim marks the road7 And guides the Progress of the soul to God. 'Twere well with most, if books that could engage Their childhood, pleas'd them at a riper age ; The man approving what had charm'd the boy, Would die at last, in comfort, peace, and joy. And not with curses on his art who stole The gem of truth from his unguarded soul." COWPEB, TIROCINIUM, V. 129- In respect to the present edition of the Pilgrim's Progress, it may be proper to observe, that the Notes, explanatory and practical, are selected from those publi- cations, known to have been edited by the celebrated re- verend Messrs. Mason, Scott, and Burder: to the inge- nuity of the latter is the present work indebted for that excellent plan, the division by chapters. — Great pains have been taken to examine every scriptural reference, in order to render this edition as correct a3 possible. — The author's marginal references seemed so essential a part of the work, that it was deemed indispensably re- quisite to insert them in their places. But as the other marginal notes are only useful in pointing out any pas- sage in the text, to which the reader might wish to refer ; it was thought most adviseable to supply their place by a running title on the top of every page, convej'ing as nearly as possible the same ideas : for, indeed, they so PREFACE. Xlll encumber the page, and break in upon the uniformity of printing, that all hopes of elegance must be precluded while they are retained To render the Pilgrim's Progress of still greater use, this edition is presented to the public in a form en- tirely new. The work is divided into distinct sections, of convenient length ; the design of which is to oblige the reader to make a frequent pause : for so entertaining is the narrative, that the heart becomes interested in the event of every transaction, and is tempted to proceed with a precipitation that excludes proper reflections : so that it may be justly feared that thousands have read it with no other advantage than temporary amusement, without the least conception of its spiritual design. Several ministers have thought it a pleasing and pro- fitable exercise, to read and explain the Pilgrim to their people in private meetings. Should any into whose hands this edition may come, think proper to pursue such a method, they will find some assistance from the divi- sion of chapters made ready to their hand, as well as by some hints which possibly might not have occurred to them. It is also submitted to the consideration of heads of families, whether the Pilgrim, in this form, may not be well adapted for the purpose of reading to their children and servants on Lord's-day evenings. The subject mat- ter is so entertaining, that the attention of all would be se- cured ; and the practical improvements might tend, by the blessing of God, to enlighten their minds in the grand truths of the gospel of Christ. THE LIFE OF JOHN BUNYAN. THE whole compass of biography exhibits not a character more interesting, than that of a man converted from singular depravity of manners, to eminent piety ; and raised from the deepest obscurity, to be an author celebrated for genius, and uncommonly useful to man- kind. Such was the excellent writer of the Pilgrim's Progress. John Bunyan was born at Elstow, within a mile of Bedford, in the year 1628. His descent was, as him- self expresses it, of a " low and inconsiderable genera- tion," his father being an itinerant tinker, and his mother of the like rank. They gave him the best education in their power, which was common reading and writing, of which he afterwards made a very excellent use ; but for the present he gave himself up to the most execrable vices, particularly " cursing, swearing, lying, and blas- pheming the holy name of God." During this period he was not without considerable checks of conscience. At but nine or ten years of age, in the midst of his sports and childish vanities, he was often distressed, both by day and night. For even in his sleep he was terrified with " apprehensions of devils and wicked spirits," and " of the fearful torments of hell-fire," insomuch that he sometimes wished himself to be a devil 16 THE LIFE OF JOHN BUNYAN. to torment others, that thereby (as he ignorantly hoped) he might escape being tormented by them. These terrors were but partial and temporary re- straints upon his conduct, and by no means cured him of his delight in sin, or of his aversion to true religion. He mentions it, however, as a remarkable circumstance in his experience, that though he delighted in his own sins and those of his wicked companions, " it made his heart ache'* to hear profane language from people reputedly religious, and to see the wicked actions of persons professing god- liness. The early part of Mr. Bunyan's life was also attended with some hair-breadth escapes from dangerous accidents. At one time he fell into the river Ouse; at another into a creek of the sea; in a third instance he escaped the bite of an adder, and (after wounding A) drew out its sting with his fingers ; but the most remarkable instance was the following : while a soldier in the Parliament army in 1645, he was draughted for the siege of Leicester, but an- other, desiring to change with him, took his place, and was shot through the head with a musket-ball, while standing sentinel. Soon after this he married a young woman poor as himself; for they had not, he says, "so much house- hold-stuff as a spoon or dish between them." But she had been blessed with a religious education, and brought for her marriage-portion two small devotional tracts, " The Plain Man's Pathway to Heaven," and " The Practice of Piety." These books Bunyan repeatedly read ; and though they were not the means of his conver- sion, they had such an effect on him, that he was wil- ling to " do many things," and give up some of his outward vices. At this period he received a considerable check of conscience under one of the sermons he heard at church THE LIFE OF JOHN BUNVAN. \7 on sabbath-breaking, to which he was much addicted ; but this conviction he shook out of his mind, and the same afternoon returned to his usual Sunday sports, when the following incident happened, which shall be related in his own words : " The same day, as I was in the midst of a game of cat, and having struck it one blow from the hole, just as I was about to strike a second time, a voice did suddenly dart from heaven into my soul, which said, * Wilt (hou leave thy sins and go to heaven, or have thy sins and go to hell? At this I was put to an exceeding amaze ; wherefore, leaving my cat upon the ground, I looked up to heaven, and was as if I had, with the eyes of my understanding, seen the Lord Jesus looking down upon me, as being very hotly displeased with me, and as if he did severely threaten me with some grievous punishment for these and other ungodly practices. " I had no sooner thus conceived in my mind, but sud- denly this conclusion was fastened on my spirit, that I had been a great and grievous sinner, and that it was now too late for me to look after heaven. Then I felt my heart sink in despair, and therefore I resolved to go on in sin: For, thought I, if the case be thus, my state is sure- ly miserable : miserable if I leave my sins, and but mis- erable if I follow them. I can but be damned ; and if I must be so, I had as good be damned for many as for few. "Thus I stood in the midst of my play before all that then were present ; yet I fold them nothing ; but, having made this conclusion, I returned desperately to my sport again: and I well remember, that presently this kind of despair did so possess my soul, that I was persuaded I could never attain to other comfort than what I should get in sin : wherefore I found within me great desire to take my fill of sin, still -studying what sin wTas yet to be C 18 THE LIFE OP JOHN BUNYAN. committed, that I might taste the sweetness of it, lest I should die before I had my desires. In these things I protest before God, I lie not ; these were really, strong- ly, and with all my heart my desires : the good Lord, whose mercy is unsearchable, forgive me my transgres- sions !" Thus Bunyan went on sinning greedily for about a month or more, till one day, as be was standing at a neighbour's shop-window, and " there cursing and swear- ing, and playing the madman" (as he expresses it) after his usual manner, the woman of the house, though a loose and irreligious person, reproved him very severely, protesting he was "the ungodliest fellow for swearing" she had ever heard, and enough to spoil all the youth in the whole town. This reproof, coming from such a woman, silenced and ashamed him ; nay more, it even cured him of that detestable vice ; and his remark on this circumstance is well worthy the attention of profane and customary swearers :* " How it came to pass (says he,) I know not, I did from this time forward so leave my swearing, that it was a great wonder to myself to observe it ; and whereas before I knew not how to speak unless I put an oath before and another behind, to make my words have authority, now I could, without it, speak better and with more pleasantness than I could before." Soon after this he fell into company with a poor, reli- gious man, that spake pleasantly of religion and of the scriptures ; which so delighted Bunyan, that he betook Similar to this, was a remarkable circumstance in the life of Mr. Per- kins, an able minister of the gospel. While a young man, and a scholar at Cambridge, he was devoted to drunkenness. As he was walking in the skirts of the town, he heard a woman say to a child that was froward and peevish, " Hold your tongue, or I will give you to drunken Perkins yon- der." Finding himself become a by-word among the people, his con- science was deeply impressed; and it was the first step towards his convex sion. THE LIFE OF JOHN BUNYAtf. 19 himself to his Bible, and found great pleasure in read- ing the historical and more entertaining parts of it. This carried his reformation one step farther. He became now conscientiously moral ; his acquaintance reckoned him very godly and religious ; and himself thought that he " pleased God as well as any man in England.' ' Bunyan's two favourite amusements were singing and dancing ; these now appeared inconsistent with the char- acter he had assumed, and therefore must be relinquished, though reluctantly and by degrees : they were like the extinction of a right eye, or the excision of a right hand. All this time, however, he was building upon a wrong foundation; being " ignorant of God's righteousness," he went about to establish his own ; and had no suspicion that he was in an error, till one day he overheard three or four poor women in Bedford discoursing on religious sub- jects. He was much surprised to hear them talk of con^ viction, the new birth, the sweetness of the promises, and the power of temptation, of the depravity of their own hearts, and of their unbelief; and to hear them bitterly contemn " their own righteousness as filthy, and insuffi- cient to do them any good." " They also spake (as he expresses it) with such pleasantness of scripture lan- guage, and with such appearance of grace in all they said, that they were to him as if they had found a new world ; as if they were ' people that dwelt alone, and not reckon- ed among the nations.' " (a) These topics were not only new to him, but in a great measure unintelligible ; and he was led first to suspect, and afterwards to condemn himself, as a vain babbler and a hypocrite ; as wanting the " true tokens of a godly man," and as a stranger to those pleasures which he found (a) JNiiira.sxiii. 9. 20 THE LIFE OF JOHN BUNFAIC. these good people had experienced. This conviction in- duced him to seek repeated opportunities of their compa- nys and the more he enjoyed of their conversation, the* more earnestly he desired it. The various branches of christian experience, and the important truths of scrip- ture, now engaged his whole attention, and he found it as difficult then to bring his mind from heaven to earth, as, at some other times, to elevate his mind from earth to heaven. Before his conversation, Bunyan had formed a strong attachment to a young man of very loose morals, whose acquaintance he now found it necessary to drop ; but meeting with him a few months afterwards, arid asking him how he did, the other replied in his usually wild and profane language. " But, Harry, (said Bunyan,) why do you swear and curse thus?" The other replied in a great rage — " What would the devil do for company, if it were not for such as I am ?" About this time Mr. Bunyan met with some books written by the ranters of that age, who were a set of practical, as well as theoretical, antinomians. Their leading maxims seem to have been, (when fairly express- ed,) those diabolical ones mentioned by St. Paul — " Let us do evil, that good may come : — let us sin, that grace may abound." About this time he began to read the scripture " with new; eyes," and as he had ne nr done before ; especially St. Paul's epistles, which were now very delightful, though formerly they had much offended and disgusted him. In short, the Bible became his constant compan- ion, and he was, (as he says) " never out of. it, either by reading or meditation;" constantly crying to God, that he might know the truth, and follow it. A fresh difficulty however occurred. Reading in the THE LIFE OB JOHN BUNYAtf. 21 New Testament, of the various extraordinary gifts of the Spirit, wisdom, knowledge, faith, &c. he was particularly stumbled at the latter ; and, misunderstanding some of our Lord's words on that subject, (a) he was tempted to try to work a miracle to prove his faith. One day, in particular, walking between Elstow and Bedford, it was strongly suggested to him to bid the puddle " be dry," and to say to the dry places, " Be you puddles." But just as he was about to speak, the thought came into bis mind, to go under the hedge to pray that God would ena- ble him. On the other hand it occurred to him, that if he tried and could not effect, it would discourage and sink him into deep despair. For this reason he prudently de- clined it. While his mind was thus agitated between hope and fear, he had what he calls " a kind of vision," respecting the good people of Bedford, which is thus related in his own words : " I saw, as if they were on the sunny side of some high mountain, there refreshing themselves with the pleasant beams of the sun, while I was shivering and shrinking in the cold, afflicted with frost, snow, and dark clouds : methought also, betwixt me and them I saw a wall that did compass about this mountain ; now through this wall my soul did greatly desire to pass, concluding that, if I could, I would even go in the very midst of them, and there also comfort myself with the heat of their sun. " About this wall I thought myself to go again and again, still prying as I went, to see if I could find some way or passage, by which I might enter therein. But none could I find for some time. At the last I saw, as it were, a narrow gap, like a little door-way in the wall, (a) Matt. xvii. 20 $2 THE LIFE OP JOHN BUNYAN. through which I attempted to pass ; now the passage be- ing very strait and narrow, I made many offers to get in, but all in vain. At last, with great striving, methought I at first did get in my head, and after that by a sideling striving my shoulders, and after that my whole body. Then was I exceeding glad, went and sat down in the midst of them, and so was comforted with the light and heat of their sun. " Now this mountain and wall, &c. was made thus out to me : the mountain signified the church of the living God ; that sun that shone thereon, the comfortable shining of his merciful face on them that were therein ; the wall I thought was the world, that did make separation be ween the Christians and the world ; and the gap which was in the wall I thought was Jesus Christ, who is the way to God the Father, (a) But forasmuch as the passage was wonderful narrow, even so narrow that 1 could not, but with great difficulty, enter thereat, it showed me none could enter into life, but those that were in downright earnest.,, This vision, whatever it was, abode much upon his mind, gave him an ardent desire to enjoy the sunshine of the divine presence, and excited him to cry mightily to God for it. A variety of temptations succeeded these ; but with every temptation the Lord made a way for his escape. At length he began to break his mind to the good people of Bedford, and they introduced him to their minister, Mr. Gifford, who invited him to mingle with those serious persons that frequented his house ; and to listen to the experience of others, in order to enlarge his own. He now acquired a deeper acquaintance with the hu- man heart, its inward corruptions and unbelief; evils (a) John siv. 6. Matt. vii. 14. THE LIFE OF JOHN BUNYAN. 23 which he felt so strongly working in himself, that he thought it impossible he should be already converted, and had little hopes that he ever should. His spiritual conflicts, therefore, increased rather than diminished, inso- much that he compares himself to the possessed chil^, brought by his parent to Jesus Christ, who, while he was yet coming to him, was thrown down by the devil, and cruelly torn by him. (a) Bunyan observes here, as a sign that his convictions were of the right sort, that they made him very conscien- tious ; so much so, as to tremble at the verge of duty, and shudder at the approach of sin. He now became (as is often the case with converts) so scrupulous, that he who once never spake without an oath, was afraid to speak at all, lest he should speak idly, or misplace his words. He was not, however, so entirely, taken up with his own feelings, as totally to neglect observation upon those a- round him. The following remarks, as they cannot easi- ly be better expressed, shall be given in his own words : " While I was thus afflicted with the fears of my own damnation, there were two things would make me wonder ; the one was, when I saw old people hunting after the things of this life, as if they should live here always : the other was, when I found professors much distressed and cast down, when they met with outward losses : as of husband, wife, child, &c. Lord, thought I, what ado is here about such little things as these ? What seeking after carnal things by some, and what grief in others for the loss of them ! If they so much labour after, and shed so many tears for, the things of this present life, how am I to be bemoaned, pitied, and prayed for ! My soul is dying, my soul is damning. Were my soul but in (a) Luke ix. 42. 24 THE LIFE OF JOHN BUN VAN. a good condition/ and were I but sure of it, ah ! how rich would I esteem myself though blessed with bread and water ! I should count those but small afflictions, and should bear them as little burdens. ' A wounded spirit who can bear?' " Painful as he felt his convictions, yet was he at times fearful of their dying away, or being removed by improp- er means ; because he had observed persons in similar distress, who, when their troubles wore away, or were im- properly removed, became more carnal, and more har- dened in wickedness, than before- That scripture lay much upon his mind, " Without shedding of blood there is no remission ;"(«) and he was led to cry earnestly to the Lord, that he might be delivered from " an evil con- science," only by the sprinkling of atoning blood. At length the time of his deliverance approached, and he received his first consolation through a sermon on tfiose words of Solomon, " Behold, thou art fair, my love." (b) This reached Bunyan's case, afforded him " strong consolation,5 ' and gave him a happy interval of joy and triumph in the Lord : but his triumph was of short dura- tion : the enemy returned to the charge with double force, reattacked him with increased malice, and he was now tempted to question the first principle and ground-work of all religion, the very being of a God* Or, admitting this, said the spirit of infidelity, " How can you tell but the Turks have as good scriptures to prove their Ma- homet to be the Saviour, as we have to prove our Jesus ? Every one thinks his own religion right, Jews, Moors, and Pagans ! and what if all our faith, and Christ, and scriptures, should be no more !" These sceptical suggestions were accompanied with f<0 Heb. ix. 22 (6) Cant to. 1, THE LIFE OP JOHN BUN1TAN. 25 strong temptations to immorality and profaneness — even to curse God, and to blaspheme his Son. For infidelity and profaneness are of near neighbourhood, and the arch- enemy of mankind knows how to accelerate the course of sinners from one unto the other. Sometimes he attempted to reason with his temptations, but under great disadvantages, for want of his being ac- quainted with the external evidences of Christianity. — The principal check his doubts received was from an in- fernal principle, which rejected and disrelished them. At length it pleased God, however, to permit him for a time to sink again into despondency ; and, at intervals, he feared that his senses would have left him; at other times he thought himself possessed by the devil. But the sorest trial of this period of his life, was a temptation to commit the unpardonable sin against the Ho- ly Ghost; this he was prompted even to covet the op- portunity of committing, though the new principle within him so revolted at the suggestion, that he forcibly closed his mouth with his hands, lest the fatal blasphemy should escape him. This temptation lasted about a year, and was attended one while, with peculiar insensibility, anil at other times with such distractions in duty as frustrated his attempts to pray ; and so much was his mind convulsed by it, that sometimes he thought he even felt one behind him pulling his clothes, to stop him when he began to pray. It is unnecessary, and might appear tedious, to relate all the temptations with which this good man was agitated during this period ; it is, however, proper to observe, rhat they were not without some allays of comfort ; his cup was bitter, but mixed with some pleasant ingre- dients ; or, to speak without a figure, he had intervals of consolation ; many precious promises were applied, and D 26 THE LIFE OF JOHN BUNiAff. he was at some f imes as much elevated with joy, as he was al others depressed with grief. It is also worthy of observation, that during this time he enjoyed the advantages of sitting under the ministry of good Mr. Gifford, (an ancestor of the late learned Dr. Gilford,) an evangelical and useful minister at Bedford ; whose advice appears to have been very judicious and salutary. He watdd bid us take special heed, (says Bun- yan,) that we took not up any truth upon trust ; as from this or that man; but pray to God that he would convince us of the reality thereof by his Spirit in the word : for (said he,) otherwise, when temptations come, not having received them with evidence from heaven, you will find the want of that help and strength to resist, which once you thought you had." This advice was very seasona- ble to Bunyan, who betook himself to the scriptures, and to prayer ; and there found, as every simple honest inqui- rer doubtless will, all the satisfaction which he desired. He remarks also, that the sense he had of the evil of sin, was of use to keep him steady in the truth, by discover- ing his absolute need of a Saviour, and exactly such a Saviour as the New Testament reveals. About this time he met with Martin Luther upon the Galatians, and was much struck with the similarity of his experience with that of the good old reformer ; and to find him describe so nearly the various temptations and conflicts which he had felt. He also received from this book considerable light into the gospel scheme of redemp- tion, and esteemed it, next to the Bible, the most valua- ble-book he had ever met with. Now again he began to rejoice and triumph : now he began to sing with the Psalmist, " My mountain stands strong ; I shall never be removed. " (a) He found, how- Co) Psalm xxx. 6, 7. TiiE LIFE OF JOHN BUNYAN. 27 ever, this was but a short truce in his warfare ; and that these comforts were only to support and strengthen him for future conflicts. The next trial which beset him was a truly diabolical one — "it was to sell Christ, to exchange him for the things of this life, for any thing." And those words, " Sell him, sell him," would be impressed upon his thoughts an hundred times running, for hours together, and that during a succession of many weeks. It may well be sup- posed he prayed and strove against this temptation ; at last he found nothing so much relieve him as answering the enemy in his own way, as fast as his temptations were repeated — " I will not, I will not, I will not ; no, not for thousands, thousands, thousands, thousands of worlds !" At length, after much striving, he felt the thought pass through his heart, as he expresses it — " Let him go if he will:" and he imagined also that, for the moment, it had his free consent. " Now, (says our author) was the bat- tle won ; and down fell 1, as a bird that is shot from the top of a tree, into great guilt and fearful despair." And this continued until he was at length relieved with that comfortable word, " The blood of Jesus Christ cleanseth us from all sin." («) During the above peiiod the tempter assaulted him in a manner that some persons have jested with, though it was no jest to Bunyan. In short, he tells us his enemy would not let him eat his food in quiet : but " forsooth, (says he,) when I was set at my table at any meat, I must go hence to pray; I must leave my food now, and just now ; so counterfeit holy would this devil be ! When I was thus tempted, I would say in myself, ' Now I am at my meat, let me make an end.' — < No, (said he,) you (a) i John i.7. 28 THE LIFE OF JOHN BUNVAN. must do it now, or you will displease God, and despise Christ.' " And when he omitted to obey this temptation, his conscience smote him, as if he had refused to leave hi? meat for God. We have already mentioned the consolation he receiv- ed from a sense of the efficacy of atoning blood ; on this occasion it seemed to him " as if the tempter did leer and steal away from him as ashamed of what he had done :" but this modest fit of the devil was of short duration ; he soon recollected his usual effrontery, and returned with a more serious and alarming temptation. In short, he now tempted him to believe that he had committed that un- pardonable sin, the sin against the Holy Ghost ;(«) and that his case was like Esau's, after he had sold his birth- right, " when he would have inherited the blessing, he was rejected ; for he found no place for repentance, though he sought it carefully with tears. "(6) These passages have given so much pain and uneasi ness to others beside Bunyan, that it may not be an un- profitable digression, to bestow a short explanation on them, in hopes it may be of use to such as may in future be attacked with the like temptations. Divines seem now pretty well agreed, that an enlight- ened understanding and a malicious heart must meet in the same person, to constitute a capacity of committing the unpardonable sin. Thus it has been supposed, that if Peter had denied his master with the same malice that Paul persecuted him ; or, if Paul had persecuted Jesus with the same conviction of his divinity as Peter had re- ceived when he denied him — either would have commit- ted the unpardonable sin. The instances of this union of knowledge and hatred are so few, that we may reasonably (a) Mark Hi, 29. (b) Heb. xii. 17 THE LIFE OE JOHN BUNYAN. 29 hope sinners of this class are far from numerous : the most awful appearance of it seems to be in those malicious Pharisees, who wilfully shut their eyes against the evi- dences of Christ's mission, and attributed all his miracles to the agency of Beelzebub. The case of Esau has also been much misunderstood : the place he sotight for repentance was not in his own. but his father's mind, as appears by the history ; that is, he sought to revoke his father's blessing. The supposition, however, that he had committed the unpardonable sin, had such an effect on Bunyan, that it not only distressed his mind, but made his very body tremble for many days together ; and produced such a stoppage and heat at his stomach, as greatly disordered him. Some comfort indeed he received, at intervals, from occasional reflections on the promises : but the most effectual relief he met with was in the following extraordi- nary manner, which shall be related in his own words : " Once, as I was walking to and fro in a good man's shop, bemoaning myself in my sad and doleful state, pray- ing also in my heart, that if this sin of mine did differ from that against the Holy Ghost, the Lord would shew it me ; and being now ready to sink with fear, suddenly there was, as if there had rushed in at the window, the noise of wind upon me; but very pleasant, and as if I heard a voice speaking, i Didst thou ever refuse to be justified by the blood of Christ?' And withal my whole life of profes sion past, was in a moment opened to me ; wherein I was made to see, that designedly I had not; so my heart an- swered groaningly, ' No.' Then fell, with power, that word of God upon me, * See that ye refuse not him that speaketh.' (a) This made a strange seizure upon my (a) Heb. xii. 25. 30 THE LIFE OF JOHN BUNVAN. spirit : it brought light with it, and commanded a silence in my heart. It shewed me, also, that Jesus Christ had yet a word of grace and mercy for me; yea, this was a kind of threatening of me, if I did not, notwithstanding my sins, and the heinousness of them, venture my salvation upon the Son of God. But as to my determining about this strange dispensation, what it was, I know not ; or from whence it came I know not: I have not yet, in twenty years time, been able to make a judgment of it ; I thought then what here I should be loth to speak. But verily that sudden rushing wind was, as if an angel had come upon me; but both it and the salvation J will leave until the day of judgment : only this I say, it com- manded a great calm in my soul ; it persuaded me there might be hope ; it shewed me, as I thought, what the sin unpardonable was, and that my soul had yet the blessed privilege to flee to Jesus Christ for mercy. This lasted in the savour of it for about three or four days : and then I began to mistrust and to despair again." Jn this situation Bunyan found his mind strongly im- pelled to private prayer, which, when the tempter per- ceived, he endeavoured to persuade him that it was now too late ; that having denied and rejected Christ, it was only adding sin to sin, and farther provocation to his crimes. His case was desperate ; but he resolved that if he perished it should be " at the foot of Christ in prayer." About this time he took an opportunity to break his mind to an aged Christian. " I told him, (says he,) that I was afraid I had sinned the sin against the Holy Ghost. He told me he thought so too." Here therefore he had but cold comfort ; and talking farther with him, found him, though a good man, a stranger to such severe spiritual conflicts. He therefore went to God again, and reifera- THE LIFE OF JOHN BUNYAN. 31 ted his cries for mercy ; though as jet with little com- fort, because the hour of his deliverance was not fully come. In this interval he walked to a neighbouring town, where sitting to rest himself upon a settle in the street, he fell into a deep pause upon his state : after long mu- sing he lifted up his head : " But methought, (says he,) I saw as if the sun that shineth in the heavens did grudge to give light ; and as if the very stones in the street, and tiles upon the houses, did bend themselves against me ; methought that they all combined together to banish me out of the world ; I was abhorred of them, and unworthy to dwell among them*, or to be partaker of their benefits because I had sinned against the Saviour. O how happy now was every creature over me ! for they stood fast and kept their station, but I was gone and lost. " Then breaking out in the bitterness of my soul, I said to my soul, with a grievous sigh, ' How can God comfort such a wretch as I am?' I had no sooner said it, but this returned upon me, as an echo doth answer a voice, ' This sin is not unto death.' (a) At which I was as if I had been raised out of the grave, and cried out again, 'Lord, how couldst thou find out such a word as this V For I was filled with admiration at the fitness and at the unexpectedness of the sentence : the power, and sweetness, and light, and glory, that came with it also, was marvellous to me to find. Now, thought I, if this sin is not unto death, then it is pardonable ; therefore from this I have encouragement to come to God by Christ for mercy, as well as others." The comfort of this word was not, however, of long du- ration, any more than the preceding. Within two or (a) 1 John v. 1«: 17, 32 THE Lll'E OF JOHN BUNYA». three days he began to droop again ; but, again and again was revived with the application of some or other of the promises of the Gospel. These repeated tempta- tions made him more attentive and scrupulous in examin- ing the ground of his consolations, lest he should deceive himself with a misapplication of the promises. Thus his mind continued for weeks, and months, and in the whole for j ears, " hanging (so he expresses it,) as in a pair of scales ; sometimes up and sometimes down ; now in peace, and anon again in terror;" not, however, so extreme as he had felt before ; for this was but the hinder part of the temp*est : " (he thunder (says he) was gone beyond me, only some drops did still now a¥id then fall on me ; but because my former frights and anguish were sore and deep ; therefore it oft befel me still, as it befalleth those that have been scared with fire, I thought every voice was Fire! Fire!" At length his chains were loosed, his irons knocked off, and those alarming scriptures ceased to trouble him. As he saw farther into the nature and spirit of the Gos- pel, he felt the ground of his dependance more secure, and was in the end made an extraordinary instrument of comforting others with the same consolations which he had himself received. But, before we proceed, I beg to be indulged in a few observations on the preceding nar- rative; and shall begin with Mr. Bunyan's own reflections. 1. On the causes of his extraordinary temptations. These he considers as principally two, which shall be re- lated in his own simple phraseology. " The first was, that I did not, when I was delivered from the temptations that went before, still pray to God to keep me from temp- tations that were to come ; for though, as I can say in truth, my soul was much in prayer before this trial seized me : yet then T prayed only, or principally for the remo- THE LIFE OF JOHN BUNYAtf. 33 val of present troubles, and for fresh discoveries of his love in Christ : which I saw afterwards was not enough to do; I also should have prayed, that the great God would keep me from the evil that was to come : accord- ing to what is written, ' Pray that ye enter not into temp- tation.' " " Another cause of this temptation was, that I had tempted God, and in this manner : Upon a time my wife was great with child, and before her full tiaie was come, her pangs, as of a woman in travail, were fierce and strong upon her; even as if she would have immediately fallen in labour, and been delivered of an untimely birth. Now at this very time it was, that I had been so strongly tempt- ed to question the being of God ; wherefore, as my wife lay crying by me, I said, but with all secrecy imaginable, even thinking in my heart, 'Lord, if now thou wilt re- move this sad affliction from my wife, and cause that she be troubled no more therewith this night, (and now were her pangs just upon her,) then I shall know that thou canst discern the most secret thoughts of the heart.' I had no sooner said it in my heart, but her pangs were ta- ken from her, and she was cast into a deep sleep ; at this I greatly marvelled ; but after a good while I fell to sleep also : so when I awaked in the morning, it came upon me again, what I had said in my heart the last night, and how the Lord had shewed me, that he knew my secret thoughts; which was a great astonishment unto me for se- veral weeks after. " Well, about a year and a half afterwards, that sinful thought, of which I have spoken before, went through my wicked heart; even this thought, 'Let Christ go if he will :' so when I was fallen under guilt for this, the remembrance of my other thought, and of the effect thereof, would also come upon me, with this rebuke alone E 34 THE LIFE OF JOHN BUNYAN. with it, c Now you may see that God doth know the most secret thoughts of the heart.' " And with this, that of the passages that were be- twixt the Lord and his servant Gideon, fell upon my spirit ; how because that Gideon tempted God with his fleece, both wet and dry, when he should have believed and ventured upon his word : therefore the Lord did af- terwards so try him, as to send him against an innumera- ble company of enemies ; and that too, as to outward ap- pearance, without any strength or help, (a) Thus he served me, and that justly; for I should have believed his word, and not have put an if to the all-seing God." 2. Our author leads us next to remark the advantages he derived from these painful and distressing trials ; they were briefly such as these : a strong and abiding con- viction of the being, power, and holiness of God — a deep experience of the value and preciousness of the promises, to which he was enabled to cling and cleave, as a man in immediate danger of being drowned — an exceeding lively sense of the infinite mercy, grace, and love of God, which was at times such, that he thinks if it had abode long " it would have made him incapable of business." We must now resume our narrative, consider our au- thor as a public character, and give some account of his being called to the work of the ministry, which was "about five or six years" after his conversion. This was first suggested, it seems, by some serious and judicious mem- bers of Mr. Gifford's church, who apprehended that, both from his gifts and experience, he was calculated for pub- lic and eminent usefulness in the church. His first attempts were (as is the manner among dis- senters) in private, and to a few select hearers ; after- Co) Judges vi, 7. THE LIFE OF JOHN BUNYAN. 33 wards he ventured to exhort in some of the neighbouring villages ; and finally, at the desire of the church, he was solemnly set apart, with prayer and fasting, to the public ministry of the word. As to himself, he tells us, he was enabled to see " that the Holy Ghost never intended that men who have gifts and abilities should bury them in the earth ; but rather did command and stir up such to the exercise of their gift ; and also did commend those that were apt and ready so to do : " They have addicted themselves to the ministry of the saints." (a) When it was known that Bunyan, the profane tinker, had commenced a preacher of the Gospel, hearers soon flocked around him to the amount of many hundreds, and that from all quarters. Nor did he preach long without visible success : many came with weeping eyes and bleed- ing hearts, to confess their sins, and bless God for him as the instrument of their conversion. At first he found it hard to relieve that the Lord had so highly honoured him, but was soon constrained to join with them in bles- sing and adoration. One instance particularly worth recording, is of a disso- lute student of Cambridge university, who, being induced by curiosity to hear " the tinker prate," was so af- fected with his sermon as to become a real convert, and, in the issue, an eminent preacher of the Gospel. The effects of this honest man's preaching were so dif- ferent from what usually attended the sermons of learned, ingenious, ami polite preachers, that the reader may prob- ably wish to hear something of the matter and method of his preaching, which cannot be given better than in his own plain but emphatic language. " In my preaching of the word, I took special notice (a) 1 Cor. xvi. 5. 38 THE LIFE OF JOHJf BUNYAff. of this one thing ; namel y, that the Lord did lead me to begin where his word begins with sinners ; that is, to con- demn all flesh, and to open and allege that the curse of God by the law doth belong to, and lay hold on all men as they come into the world, because of sin. Now this part of my work I fulfilled with great sense [of terror] ; for the terrors of the law, and guilt for my transgressions, lay heavy on my conscience. " I went myself in chains, to preach to them in chains ; and carried that fire in my own conscience that I persua- ded them to beware of. I can truly say, and that with- out dissembling, that when I have been to preach, I have gone full of guilt and terror, even to the pulpit door, and there it hath been taken off, and I have been at liberty in my mind until I have done my work ; and then immedi- ately, even before I could get down the pulpit stairs, I have been as bad as I was before ; yet God carried me on: but surely with a strong hand; for neither guilt nor hell could take me off my work. " Thus I went on for the space of two years. After which the Lord came in upon my own soul, with some sure peace and comfort through Christ ; for he did give me many sweet discoveries of his blessed grace through him. Wherefore now I altered in my preaching (for still I preached what J saw and felt;) now therefore I did much labour to hold forth Jesus Christ in all offices, rela. tions, and benefits unto the world, and did strive also to discover, to condemn, and remove those false supports and props on which the world doth both lean, and by them fall and perish. On these things also I staid as long as on the other. " After this, God led me into something of the myste- ry of the union of Christ : wherefore that I discovered, and shewed to them also. And when I had travelled THE LIFE OF JOHN BUNVAN. 37 through these three chief points of the word of God, about the space of five years or more, I was caught in my pre- sent practice, and cast into prison ; where I have lain above as long again to confirm the truth by way of suffer- ing, as I was before in testifying of it according to the scriptures, in a way of preaching. " When I have been preaching, I thank God, ray heart hath often, all the time of this and the other exer- cise, with great earnestness cried to God that he would make the word effectual to salvation : wherefore I did la- bour so to speak, as that thereby, if it were possible, the sin and person guilty might be particularized by it. " Also when I have done the exercise, it hath gone to my heart to think the word should now fall as rain on stony places : still wishing, O that they who have heard mc speak, did but see as I do, what sin, death, hell, and the curse of God is ! and also what the grace, and love, and mercy of God is through Christ, to men in such a case as they are, who are yet estranged from him ! And indeed I did often say in my heart before the Lord, that if to be hanged up presently before their eyes, would be a means to awaken them, and confirm them in the truth, I gladly could be contented. " When I went first to preach the word abroad, the doctors and priests of the country did open wide against me: but I was persuaded of this, not to render railing for railing, but to see how many of their carnal professors I should convince of their miserable state by the law, and of the want and worth of Christ ; for, thought I, * This shall answer for me in time to come, when they shall be for my hire before their face.' (a) " I never cared to meddle with things that were con- fa J Gen. xxx. 23. 3tt THE LIFE OF JOHN BUNtAff. troverted, and in dispute among the saints, and especially things of the lowest nature ; yet it pleased me much to contend with great earnestness for the word of faith, and the remission of sins by the death and sufferings of Jesus ; but, I say, as to other things I should but let them alone, because I saw they engendered strife, and because that they, neither in doing, nor in leaving undone, did com- mend us to God to be his. Besides, I saw my work be- fore me did run into another channel, even to carry an awakening word ; to that therefore I did adhere. " If any of those who were awakened by my ministry, did after that fall back, (as too many did,) I can truly say, their loss hath been more to me, than if my own child had been going to its grave. My heart hath been so wrapped up in the glory of this excellent work, that I counted myself more blessed and honoured of God by this, than if he had made me emperor of the christian world, or the lord of all the glory of the earth without it - Oh, these words ! ' He that converteth a sinner from the error of his way, doth save a soul from death. '(a) « They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever.' (b) These, I say, with many others of a like nature, have been great refreshments to me. " My great desire, in my fulfilling my ministry, was to get into the darkest places of the country: yet not be- cause I could not endure the light, (for I feared not to shew my gospel to any,) but because I found my spirit leaned most after awakening and converting work, and (he word that I carried did lean itself most that way also : « Yea, so I have strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation.' (c) (a) James v. 20. (//) Dan.xii.3. (c) Rora.xv. 20. THE LIFE OF JOHN BUNYAtf. 3i) " But in this work, as in all other, I had my tempta- tions attending me; and that of divers kinds: as some- times I should be assaulted with great discouragement therein : fearing that I should not be able to speak a word at #11 to edification ; nay, that I should not be able to speak sense unto the people : at which times I should have such a strange faintness and strengthlessness seize upon my body, that my legs have scarce been able to carry me to the place of exercise. " Sometimes again, when T have been preaching, I have been violently assaulted with thoughts of blasphemy, and strongly tempted to speak the words with my mouth before the congregation. I have also, at times, even when I have begun to speak the word with much clearness, evidence, and liberty of speech, yet been, before the ending of that opportunity, so blinded, and so estranged from the things I have been speaking, and have been also straitened in my speech, as to utterance before the people, that I have been as if I had not known or remembered what I have been about ; or as if my head had been in a bag all the time of my exercise. " Again, when at some times I have been about to preach upon a smart and searching portion of the word, I have found the tempter suggest, * What ! Will you preach this? This condemns yourself; wherefore preach not of it at all ; or if you do, yet so mince it as to make way for your own escape ; lest, instead of awakening others, you lay that guilt upon your own soul as you will never get from under.' But, I thank the Lord, I have been kept from consenting to these so horrid suggestions ; and have rather, as Samson, bowed myself with all my might, to condemn sin and transgression wherever I found it. " I have also, while found in this blessed work of Christ, been often tempted to pride and lifting up of heart; 40 THE LIFE OF JOHN BUNYAN. and though I dare not say I have not been affected with this, yet truly the Lord, of his precious mercy, hath so carried it towards me, that for the most part I have had but small joy to give way to such a thing ; for it hath been my every day's portion, to be let into the evils of my own heart, and still made* to see such a multitude of corruptions and infirmities therein, that it hath caused hanging down of the head, under all my gifts and attain- ments."*^ Mr. Bunyan's imprisonment has been already mention- ed. He was tried at Bedford quarter sessions in 1660 : and the indictment stated that " John Bunyan, of the town of Bedford, labourer, had devilishly and perniciously abstained from coming to church to hear divine service, and was a common upholder of several unlawful meetings and conventicles, to the great disturbance and distraction of the good subjects of this kingdom, contrary to the laws of our sovereign lord the king," &c. Not to animadvert upon the ridiculous language of this indictment, (too much of the same unmeaning jargon being still preserved,) the facts were not legally proved ; no witnesses were produ- ced against him, but some part of bis own examination was taken for a confession, and recorded i and he was sentenced to perpetual banishment, for persisting to preach, and refusing to conform. The sentence itseif was never executed ; but he was very illegally detained a prisoner for twelve years and an half in Bedford jail. In the early part of his imprisonment the Lord gave him favour with the keeper of the jail, and he had many indulgences, which the malice of his enemies afterwards restrained from him. There were confined in the same prison about sixty oilier dissenters, taken at a meeting at Kaistoe, in Bed- fordshire, amoug whom were two eminent preachers, Mr. THE LIFE GF JOHN BUNYANT. 41 Wheeler and Mr. Dunn. During his confinement he em- ployed his time, partly in writing his Pilgrim's Progress, and other valuable tracts ; partly in preaching to his fel- low-prisoners, and others who came to hear him ; and partly in making tagged laces for the support of himself and family, an art he acquired after he was in confinement. As this must have been a trying season, it may be worth our inquiry, in what manner his mind was supported and carried through it, which shall be given also chiefly in his own words, written (as it should seem) while he was yet in prison. " I never had in all my life so great an inlet into the word of God as now. Those scriptures that I saw noth- ing in before, are made in this place and state to shine upon me. So that sometimes, when I have been in the savour of them, I have been able ' to laugh at destruction, and to fear neither the horse nor his rider.' I have had sweet sights of the forgiveness of my sins in this place, and of my being with Jesus in another world. ' O the Mount Sion, the heavenly Jerusalem, the innumerable company of angels, and God the judge of all, and the spir- its of just men made perfect,' and Jesus, have been sweet unto me in this place ! I have seen that here, that I am persuaded I shall never, while in this world, be able to express. I have seen a truth in this scripture, * Whom having not seen, ye love ; in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable and full of glory." (a) For more than a year before his imprisonment, he had strong forbodings of this event, and even to a more fatal issue, for he feared his sufferings might terminate in the gibbet, and he was at this much harrassed with the ap- .♦» (a) 1 Vet. i. 8. F 42 THE LIFE OF JOHN BUNYAtf. prehension that in such circumstances he might be left to himself, to encounter the temptations of the enemy ; and not only suffer distress himself, but dishonour also the cause of God : in this expectation he was led to ap- ply " to the strong for strength," and it was part of his daily petition that he might be " strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness." (a) That scripture was also a great use to him, " We had the sentence of death in ourselves, that we might not trust in ourselves, but in God that raiseth the dead." (b) — " By this scrip- ture (says he) I was made to see, that if ever I would suffer rightly, 1 must first pass a sentence of death upon every thing properly of this life ; even to reckon myself, my wife, my children, my health, my enjoyments, and all, as dead tome, and myself as dead to them." Another consideration of great weight upon his mind was, how to support himself without fainting, under ap- proaching trials, of which he could not see the issue ; and he rightly judged, there was no method like that recom- mended by St. Paul, to " look not at tlte things which are seen but at the things which are not seen : for the things that are seen are temporal, but the things that are not seen are eternal !" And thus our author reasoned with himself: " If I provide only for a prison, then the whip comes at unawares ; and so doth also the pillory. Again, if I on- ly provide for these, then I am not fit for banishment. — Further, if I conclude that banishment is the worst, then if death come, I am surprised. So that I see the best way to go through sufferings, is to trust in God through Jesus Christ, as touching the world to come : and as (a) Col. i. 2, (b) 2 Cor. i, 9. THE LIFE OF JOHN BONYAN. 43 touching this world, to count the grave my house, to make my bed in darkness, and to say to corruption, * Thou art my father,' and to the worm, ' Thou art my mother and sister :' that is, to familiarize these things to me. " But notwithstanding these helps, J found myself a man encompassed with infirmities. The parting with my wife and poor children hath often been to me, in this place, as the pulling my flesh from my bones ; and that not only because I am somewhat too fond of these great mercies, but also because I should have often brought to my mind the many hardships, miseries, and wants, that my poor family was like to meet with ; especially my poor blind child, who lay nearer my heart than all I had beside. Oh i the thoughts of the hardships I thought my blind one might go under, would break my heart to pieces. But yei recalling myself, thought I, I must venture you all with God, though it £oeth to the quick to leave 37ou. But that which helped me in this temptation, was, « Leave thy fatherless children, I will preserve them alive; and let thy widows trust in me :' and again, ( The Lord said, Verily it shall go well with thy remnant ; verily I will cause the enemy to entreat thee well in the time of evil/ &c. («) " I had also this consideration, that if I should now ven- ture all for God, I engaged God to take care of my con- cernments ; but if I forsook him and his ways, for fear of any trouble that should come to me or mine, then I should not only falsify my profession, but should count also that my concernments were not so sure, if left at God's feet, whilst I stood to and for his name, as they would be, if :hey were under my own care, though with the denial of (a) Jer. xlix. 11, 14 THE LIFE OF JOHN BVKtAS. the way of God. This was a smarting consideration^ and as spurs to my flesh. " I had also the dread of the torments of hell, which X was sure they must partake of, that for fear of the crass, do shrink from their profession of Christ, his words anil laws, before the sons of men. I thought also of the glory that he had prepared for those that in faith, and love, and patience, stood to his ways before them. These things, I say, have helped me, when the thoughts of the misery that both myself and mine might, for the sake of my pro- fession, be exposed to, hath lain pinching on my mind. " When I have indeed conceited, that I might be ban- ished for my profession, then I have thought of that scrip- ture, ' They were stoned, they were sawn asunder, were tempted, were slain with the sword : they wandered about in sheep-skins and goat-skins, being destitute, af- flicted, tormented, of whom the world was not worthy :' (rt) for all they thought they were too bad to dwell, and abide amongst them. I have sometimes reasoned about the sore and sad estate of a banished and exiled condition, how such are exposed to hunger, to cold, to perils, to nakedness, to enemies, and a thousand calamities ; and at last, it may be, to die in a ditch like a poor forlorn and desolate sheep. But I thank God, hitherto I have not been moved by these most delicate reasonings, but have rather by them more approved my heart to God." It seems wonderful, indeed, that such a man should have been suffered to languish so long, and so unjustly, in a prison, and that with little effort for his enlargement. His wife indeed once applied to the judges at the assizes on his behalf, but was opposed by the magistrates, who did all in their power to prejudice the judges against him. The great and good Sir Matthew Hale, who was present, (a) Heb. ii. 37. THE LIFE OF JOHN BUNYAN. 45 appeared desirous of relieving him, if the matter had been brought judicially before him, and for this end advised his wife to procure a writ of error ; but whether they were too poor and friendless to do this, or whether they were ignorant how to proceed, or intimidated by the power of their enemies, or the iniquity of the times, no steps appear to have been taken of this nature. At length Bishop Barlow, and some other churchmen, rather, as should seem, from motives of compassion than of equity, inter- ested themselves on his behalf, and procured his en- largement : after which he travelled in various parts of the kingdom, visiting and encouraging the brethren, inso- much that he was called Bishop Bunyan ; and the reader will doubtless agree with me, that he better merited the title than those downy prelates who suffered him to lan- guish twelve years in a jail, for preaching that Gospel which they ought to have preached themselves. I n the following reign, when king James II. declared for liberty of conscience, Bunyan was enabled, by the voluntary contributions of his hearers, to build a meeting- house, where he preached to large congregations, as he did also when he visited the metropolis, where he was sometimes honoured with the attendance, and decided ap- probation, of the great Dr. Owen. And so popular was he, that if but one day's notice was given, the meeting- house in Southwark, where he generally preached, would not hold half the people who attended. Three thousand have been gathered together for this purpose in a remote part of the town ; and not less than twelve hundred at seven o'clock on a dark winter's morning, even in the week days. Amidst all this popularity he was kept humble and modest in his conversation, and exemplary in his beha- viour. Slanders, indeed, were invented by his enemies, hut soon died away; and his biographers are all agreed. 46 THE LIFE OF JOHN BUNTAN. that in the latter part of his life, from his conversion, his " moral character was unexceptionable. ''(a) His valuable life, worn out with labour, and with suf- ferings, closed at the age of threescore, with a memorable act of Christian charity. His conduct in his own neigh- bourhood had procured him the blessed character of a peacemaker : he was therefore sent to, while on a visit at London, by a young gentleman at Bedford, to mediate with his offended father, who lived at Reading, in Berk" shire. He succeeded ; but on his return to the metrop- olis, being overtaken with excessive rains, came very wet to his friend's (Mr. Straddock, grocer,) at the Star on Snowhill, which produced a fatal fever. He bore this^ as he had done his other sufferings, with great patience and resignation to the will of God, in submission to which, however, he " desired to depart and be with Christ."— In this frame of spirit he lay about ten days, when he crossed the mystical Jordan, August 31st, 1688, follow- ing his Christian Pilgrim to the celestial city. He was buried in a vault belonging to a friend in the Dissenters' burial-place, adjoining the Artillery Ground, Moorfleld's — since Bun-hill-fields, traditionally supposed to have been so called from his having been one of the first buried there. Mr. Bunyan was twice married. By his first wife, Elizabeth, he had four children, one of whom, named Mary, was blind, and died before him. He married his second wife about 1658, and she survived him only about four years, dying in 1692. It does not appear that she had any children. Nor have we any further account of his children by his former wife, so that he appears in history, as an illus- fa) Biog. Brit, THE LIFE OF JOHN BUNYAff. 47 trious pen expresses it, "an isolated individual," without progenitors, and without descendants. As to his person and temper, his character is thus de- lineated by the continuator of his life : " He appeared in countenance to be of a stern and rough temper ; but in his conversation mild and affable, not given to much discourse in company, unless some urgent occasion required it ; ob- serving never to boast of himself, or his parts, but rather submit himself to the judgment of others ; abhorring ly- ing and swearing, being just in all that lay in his power to his word ; not seeming to revenge injuries, loving to re- concile differences, and make friendship with all. He had a sharp, quick eye, accompanied with an excellent dis- cerning of persons, being of good judgment, and quick wit. As for his person, he was tall of stature, strong boned, though not corpulent, somewhat of a ruddy face, with sparkling eyes, wearing his hair upon his upper lip after the old British fashion: his hair reddish, but in his latter days, time had sprinkled it with gray ; his nose well set, but not declining or bending, and his mouth mod- erate large, his forehead something high, and his habit al- ways plain and modest." His works form two large volumes in folio, and contain, according to Mr. Grainger, (a) as many tracts as he had lived years : a great part of them were probably the sub stance of his pulpit discourses, which he used commonly to commit to writing, not before, but after, he had preach ed them. (a) Biog. Hist, of Eng. THE AVTHOWS APOLOGY. WHEN at the first I took my pen in hand, Thus for to write, I did not understand That I at all should make a little Book In such a mode : nay, I had undertook To make another; which, when almost done, Before I was aware, I thus begun. And thus it was : I, writing of the way And race of saints in this our gospel-day, Fell suddenly into an allegory, About their journey, and the way to glory, In more than twenty things, which I set down : This done, I twenty more had in my crown, And they again began to multiply, Like sparks that from the coals of fire do fly. Nay then, thought I, if that you breed so fast, J'll put you by yourselves, lest you at last G 50 the author's apology. Should prove ad infinitum, and eat out The book that I already am about. Well, so I did ; but yet I did not think To shew to all the world my pen and ink In such a mode ; I only thought to make I knew not what; nor did I undertake Thereby to please my neighbour ; no, not I, I did it mine own self to gratify. Neither did I but vacant seasons spend In this my scribble ; nor did I intend But to divert myself in doing this, From worser thoughts, which made me do amiss. Thus I set pen to paper with delight, And quickly had my thoughts in black and white For having now my method by the end, Still as I pull'd it came; and so I penn'd It down, until at last it came to be, For length and breadth, the bigness which you see. Well, when I had put my ends together, I shew'd them others, that I might see whether They would condemn them, or them justify ; And some said, Let him live ; some, Let him die : Some said, John, print it; others said, Not so, Some said, It might do good ; others said, No, Now I was in a strait, and did not see Which was the best thing to be done by me : At last I thought, since you are thus divided, I print it will ; and so the case decided. For, thought I, some I see would have it done, Though others in that channel do not run : THE AUTHOR'S APOLOGY. 51 To prove then who advised for the best, Thus I thought fit to put it to the test. I farther thought, if now I did deny Those that would have it, thus to gratify, I did not know, but hinder them I might Of that which would to them be great delight : For those which were not for its coming forth, I said to them, Offend you I am loth : Yet since your brethren pleased with it be, Forbear to judge till you do farther see. If that you would not read, let it alone : Some love the meat, some love to pick a bone. Yea, that I might them better moderate, I did too with them thus expostulate : May I not write in such a style as this ? In such a method too, and yet not miss My end, thy good? Why may it not be done 1 Dark clouds bring waters, when the bright bring none. Yea, dark or bright, if they their silver drops Cause to descend, the earth, by yielding crops, Gives praise to both, and carpeth not at either, But treasures up the fruit they yield together ; Yea, so commixes both, that in their fruit None can distinguish this from that ; they suit Her well, when hungry : but if she be full, She spews out both, and makes their blessing null. You see the ways the fisherman doth take To catch the fish ; what engines doth he make ? Behold ! how he engageth all his wits ; Also his snares, lines, angles, hooks, and nets ; Yet fish there be, that neither hook nor line, Nor snares, nor net, nor engine can make thine £2 THE AUTHOR'S APOLOGY. They must be grop'd for, and be tickled too? Or they will not be catch'd, whate'er you do, How does the fowler seek to catch his game By divers means ? All which one cannot name : His gun, his nets, his lime-twigs, light and bell ; He creeps, he goes, he stands : yea, who can tell Of all his postures ? Yet there's none of these Will make him master of what fowls he please. Yea, he must pipe and whistle to catch this ; Yet, if he does so, that bird he will miss. If that a pearl may on a toad's head dwell, And may be found too in an oyster shell ; If things that promise nothing, do contain What better is than gold ; who will disdain, That have an inkling of it, there to look That they may find it ! Now my little book (Tho' void of all these paintings they may make It with this or the other man to take) Is not without these things that do excel, What do in brave, but empty notions dwell. Well, yet I am not fully satisfied, That this your book will stand, when soundly ivied. Why, what's the matter? It is dark : What though : But it is feigned : What of that ? I trow, Some men, by feigned words as dark as mine, Make truth to spangle, and its rays to shine ! But they want solidness : speak, man, thy mind : They drown the weak ; metaphors make us blind* Solidity, indeed, becomes the pen Of him that writeth things divine to men : But must I needs want solidness, because By metaphors I speak ? Were not God's laws* THE AUTHOR'S APOLOGY. 53 His gospel laws, in older times held forth By shadows, types, and metaphors? Yet loth Will any sober man be to find fault With them, lest he be found for to assault The highest wisdom: No; he rather stoops, And seeks to find out what by pins and loops, By calves and sheep, by heifers and by rams, By birds and herbs, and by the blood of lambs, God speaketh to him ; and full happy he That finds the light and grace that in them be ! Be not too forward, therefore, to conclude That I want solidness ; that I am rude : All things solid in shew not solid be ; All things in parables despise not we, Lest things most hurtful lightly we receive, And things that good are of our souls bereave. My dark and cloudy words they do but hold The truth, as cabinets enclose the gold. The prophets used much by metaphors To set forth truth ; yea, whoso considers Christ, his apostles too, shall plainly see, That truths to this day in such mantles be. I am afraid to say that Holy Writ, Which for its style and phrase puts down all wit, Is every where so full of all these things, (Dark figures, allegories) yet there springs From that same book, that lustre, and those rays Of light, that turn our darkest nights to days. Come, let my carper to his life now look, And find there darker lines than in my Book He findeth any : yea, and let him know That in his best things there are worse lines too, £4 THE AUTHOR^ APOLOGT. May we but stand before impartial men, To his poor one I dare adventure ten, That they will take my meaning in these lines. Far better than his lies in silver shrines. Come. Truth, although in swaddling clouts, I find, Informs the judgment, rectifies the mind ; Pleases the understanding, makes the will Submit, the memory also it doth fill With what doth our imagination please ; Likewise it tends our troubles to appease. Sound words, I know, Timothy is to use, And old wives' fables he is to refuse ; But yet grave Paul him no where did forbid The use of parables ; in which lay hid That gold, those pearls, and precious stones that were Worth digging for, and that with greatest care. Let me add one word more : O man of God, Art thou offended ? Dost thou wish I had Put forth my matter in another dress ? Or, that I had in things been more express ? To those that are my betters, as is fit, Three things let me propound, then I submit : 1. I find not that I am denied the use Of this method, so I do not abuse Put on the words, things, readers, or be rude In handling figure or similitude, In application ; but all that I may Seek the advance of truth this or that way. Denied, did I say ? Nay, I have leave (Examples too, and that from them that have God better pleased, by their words or ways, Than any man that breathes now in our days) Thus to express my mind, thus to declare Things unto thee that excellentest are. THE AUTHOR'S APOLOGF. 5j> 2. I find that men (as high as trees) will write Dialogue ways ; yet no man doth them slight For writing so : indeed, if they abuse Truth, cursed be they, and the craft they use To that intent ; but yet let truth be free To make her sallies upon thee and me, Which way it pleases God ; for who knows how3 Better than he that taught us first to plow, To guide our minds and pens for his design ? And he makes base things usher in divine. 3. I find that Holy Writ, in many places, Hath semblance with this method, where the cases Do call for one thing to set forth another : Use it I may then, and yet nothing smother Truth's golden beams ; nay, by this method may Make it cast forth its rays as light as day. And now, before I do put up my pen, I'll shew the profit of my book, and then Commit both thee and it into that hand, That pulls the strong down, and makes weak ones stand, This book, it chalketh out before thine eyes The man that seeks the everlasting prize : It shews you whence he comes, whither he goes : What he leaves undone ; also what he does : It shews you how he runs and runs, Till he unto the gate of glory comes. It shews, too, who set out for life amain. As if the lasting crown they would obtain : Here also you may see the reason why They lose their labour, and like fools do die. This book will make a traveller of thee. If by its counsel thou wilt ruled be ; 56 the author's apology. It will direct thee to the holy land, If thou wilt its directions understand : Yea, it will make the slothful aetive be ; The blind also delightful things to see. Art thou for something rare and profitable ? Or wouldst thou see a truth within a fable ? Art thou forgetful ? Or wouldst thou remember From new-year's to the last of December ? Then read my fancies ; they will stick like burs, And may be to the helpless comforters, This Book is wrote in such a dialect, As may the minds of listless men affect : It seems a novelty, and yet contains Nothing but sound and honest gospel strains. Wouldst thou divert thyself from melancholy ? Wouldst thou be pleasant, yet be far from folly ? Wouldst thou read riddles, and their explanation 1 Or else be drowned in thy contemplation 1 Dost thou love picking meat 1 Or wouldst thou see A man i' th' clouds, and hear him speak to thee ? Wouldst thou be in a dream, and yet not sleep I Or, wouldst thou in a moment laugh and weep ? Or, wouldst thou lose thyself, and catch no harm ; And find thyself again without a charm ? Wouldst read thyself, and read thou know'st not what, And yet know whether thou art bless'd or not, By reading the same lines 1 O then come hither ! And lay my book, thy head, and heart together. JOHN BUNYAN. I HI ILGRXM'S PROGRESS PART I. CHAPTER I. THE AUTHORS IMPRISONMENT AND DREAM, CHRISTIAN CON VINCED OF SIN, FLIES FROM THE WRATH TO COME, AND IS DIRECTED BY THE GOSPEL TO CHRIST. AS I walked through the wilderness of this world, I lighted on a certain place where was a den,* and laid me down in that place to sleep : and as 1 slept I dreamed a dream. I dreamed; and, behold, "I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. "(a) I looked, and saw him open the book and read therein; and as he read he wept and trem- * Mr. Bunyan wrote this precious book in Bedford gaol, where he was confined for preaching the Gospel, as a non-conformist, or dissenter. To his he refers when he speaks of the " den." The Lord frequently causes *• th* wrath of man to praise him." The servants of Christ, when restrain- ed by penal laws, from publishing the word of life from iiie pulpit, have become more abundantly useful by their writings. (u) Isa. \l\v- 6. Lukexiv.33. Psal. xxxviii.4. Hab.ii,2. Actfxvi.31 H 58 THE P1LG1UM 8 DISTRESS. bled ; and, not being able longer to contain, he brake out with a lamentable cry,* saying, " What shall I do?"(a) In this plight therefore he went home, and refrained himself as long as he could, that his wife and children should not perceive his distress; but he could not be si- lent long, because that his trouble increased: wherefore at length he brake his mind to his wife and children ; and thus he began to talk to them : " O my dear wife," said he, " and you the children of my bowels, I your dear friend am in myself undone by reason of a burden that lieth hard upon me : moreover; I am certainly informed that this our eityf will be burned with fire from heaven : in which fear- ful overthrow, both myself, with thee»my wife, and you my sweet babes, shall miserably come to ruin, except (the which yet I see not) some way of escape may be found, whereby we may be delivered." At this his relations were sore amazed ;J not for that they believed that what * The cry of an awakened sinner, who sees his own righteousness to be as filthy rags, his soul in a state of wrath and wretchedness, exposed to everlasting destruction, feeling the burden of his sins upon his back, he turns his face from his own house, from himself, from all his false hopes and vain confidences, for refuge, and takes his Bible in his hand to direct him where he shall flee for safely and salvation. The more a sinner reads therein, the more he is convinced of the wretched state and ruined condition of his precious immortal soul, and of his necessity of fleeing to Christ for eternal life and salvation. As he reads, he weeps and trembles to think what will become of him. Reader, was this ever your case ? Did you ever see your sins, and feel the burden of them, so as to cry out, in the anguish of your soul, What must I do to be saved ? If not, you will look on this precious book as a romance, or history, which no way con- cerns you: you can no more understand the meaning of it, than if it was wrote in an unknown language : for you are yet carnal, dead in your sins, lying in the arms of the wicked one in false security. But this book is spiritual ; it can only be understood by spiritually quickened souls, who have experienced that salvation in the heart which begins with a sight of sin, a sense of sin, a fear of destruction, and dread of damnation. Such, and only such, commence Pilgrims from the city of Destruction to the heavenly kingdom. j This world. X Conviction of sin in the heart, will discover itself to those about u* by the outward conduct and behaviour of the life. (a) Acts ii. 37, THE PILGRIM'S DISTRESS. 59 he had said to them was true, but because they thought some frenzy distemper had got into his head ; therefore, it drawing towards night, and they hoping that sleep might settle his brains, with all haste they got him to bed ;# but the night was as troublesome to him as the day ; wherefore, instead of sleeping, he spent it in sighs and tears. So when the morning was come they would know how he did : he told them, " Worse and worse." He also set to talking with them again, but they Began to be hardened. They also thought to drive away his. distem- per by harsh and surly carriage to him ; sometimes the} would deride, sometimes they would chide, and some- limes they would quile neglect him. Wherefore he be- §an to retire himself to his chamber, to pray for and pity them; and also to condole his own misery. He would also walk solitarily in the fields, sometimes reading and sometimes praying; and thus fcr some days he spent his time. Now I saw, upon a time when he was walking in the fields, that he was (as he was wont) reading in his book, and greatly distressed in his mind ; and as he read, he burst out, as he had done before, crying, " What shall f do to be saved ?"f (a) I saw also that he looked this way and that way, as if he would run; yet he stood still, because (as I perceive ed) he could not tell which way (o go. I looked then., and saw a man named Evangelist coming to him ; and he asked, " Wherefore dost thou crv?"t * When we begin to be wise unto salvation, carnal friends pronounce j;s mad unto destruction ; and administer carnal medicine for our siu-sick souls. t Notsoiil was ever in earnest for salvation, tiil there is a cry in his heart to he saved from the wrath of an offended God. $ Behold here the tender love and care of Jesus, the great Shepherd and Bishop of souls, to sin-distressed, heavy laden sinners, in sending Evan- gelist ; that is, a preacher of gospel grace, and glad tidings of salvation te» •hem. fa) Acts xvi. 30, 31. 60 EVANGELIST INSTRUCTS HINT. He answered; Sir, I perceive by the book in my hand that I am condemned to die, and after that to come to judgment ; and I find that 1 am not willing to do the first, nor able to do the second. *(«) Then said Evangelist, Why not willing to die, since this life is attended with so many evils I The man an- swered, Because I fear that this burden that is upon my backf will sink me lower than the grave, and I shall fall into TopheL(b) And, Sir, if I be not fit to go to prison, 1 am not fit to go to judgment, and from thence to execu- tion : and the thoughts of these things make me cry. Then said Evangelist, If this be thy condition, why standest thou still ? He answered, Because I know not whither to go. Then he gave him a parchment roll ; and there was written within, " Flee from the wrath to come." J (c) The man therefore read it, and, looking upon Evan- gelist very carefully, said, Whither must I flee ? Then said Evangelist, pointing with his finger over a very wide field, Do you see yonder Wicket-gate ?(d) The man said, No. Then said the other, Do you see yonder shin- ing light ?§(e) He said, J think I do. Then said Evangelist, Keep that light in thine eye, and go up direct- ly thereto, so shalt thou see the gate ; at which when thou knockest, it shall be told thee what thou shalt do. * A true confession of an enlightened, sensible sinner. t The convictions of the Spirit of God in the heart, make a man feel the insupportable burden of sin upon his back, and to dread the wrath of God revealed from heaven against sin- t The gospel never leaves a convinced sinner in the miserable situation in which it finds him, without hope and relief; but points him to Jesus for safety and salvation, that he may fly from himself and the wrath he fee!-: in himself, to the fulness of the grace of Christ, signified by the Wicket Gates § Christ, and the way to him, cannot be found without the word. The word directs to Christ, and the Spirit shines into the heart, whereby the • sinner sees Christ in the word. This makes God's word precious. (a) Heb. ix. 27. Job xvi. 21, 22. Ezek- xsii. 14. (b) Isa. xxx. 33. (e) Matt- iii.7. (d) Matt. vii. 13, 14. (c) Psal. cxix. 105. 2 Pet. i. 19 OBSTINATE AND PLIABLE PURSUE CHRISTIAN. CI CHAPTER II. CHRISTIAN PROCEEDS— OBSTINATE REFUSES TO ACCOMPA- NY HIM-PLIABLE GOES AS FAR AS THE SLOUGH, AND RETURNS. SO I saw in my dream that the man began to run. Now he had not run far from his own door, but his wife and children (perceiving it) began to cry after him to return : (a) but the man put his fingers in his ears, and ran on, crying, " Life ! life ! eternal life !" So he looked not be- hind him, (b) but fled towards the middle of the plain.* The neighbours also came out to seef him run : and, as he ran, some mocked, others threatened, and some cried after him to return ; and among those that did so there were two that were resolved to fetch him back by force. The name of one was Obstinate, and the name of the other Pliable. Now by this time the man was got a good distance from them ; but, however, they were re- solved to pursue him ; which they did, and in a little time they overtook him. Then said the man, Neigh- bours, wherefore are ye come ? They said, To persuade you to go back with us ; but he said, That can by no means be: you dwell, said he, in the city of Destruction ; the place also where I was born ; I see it to be so ; and dying there, sooner or later, you will sink lower than the by them, the faster he will fly from them. t He who flies from the wrath to come, and leads a life of righteous CCpp, is a gazing stock to the world. (a) Luke xiv. 26 (b) Gen xix 17. 2 Cor. iv 18- ti- THEY OVERTAKE HIM. grave into a place that burns with fire and brimstone : br content, good neighbours, and go along with me.* What, said Obstinate, and leave our friends and our comforts behind us ! Yes, said Christian, (for that was his name) because that all which you shall forsake is not worthy to be com- pared with a little of that that I am seeking to enjoy , and if you will go along with me, and hold it, you shall fare as I myself; for there where I go is enough, and to spare :(«) come away, and prove my words. Obst. What are the things you seek, since you leave all the world to find them ? Chr. I seek an " inheritance incorruptible, undefiled, and that fadeth not away ; and it is laid up in heaven," (b) and safe there, to be bestowed at the time appointed on them that diligently seek it. Read it so, if you will in my book. Tush, said Obstinate, away with your book : will you go back with us or no ? No, not I, said the other, because I have laid my hand to the plough, (c) Obst. Come then, neighbour Pliable, let us turn again and go home without him : there is a company of these crazy-headed coxcombs, that when they take a fancy by the end are wiser in their own eyes than seven men that can render a reason. Then said Pliable, Don't revile ; if what the good Christian says is true, the things he looks after are better than ours ; my heart inclines to go with my neighbour. * The genuine spirit of a sinner, convinced of sin, and fleeing from de- struction. He would gladly persuade other poor sinners to go with him. The least spark of grace from God in the heart discovers itself in good will to men. a) Luke xv. 17 (b) 1 Pet. i. 4—5. Heb. xi. 6—16. (c) Luke ix- 6ft PLIABLE ACCOMPANIES HIM. 63 Obst. What! more fools still? be ruled by me, and go back ; who knows whither such a brain sick fellow will lead you f Go back, go back, and be wise.^ Chr. Nay, but do thou come with thy neighbour Plia- ble; there are such things to be had which I spake of, and many more glories besides : if you believe not me, read here in this book ; and, for the truth of what is ex- pressed therein, behold, all is confirmed by the blood of him that made it. (a) Well, neighbour Obstinate, saith Pliable, I begin to come to a point : I intend to go along with this good man> and to cast in my lot with him; but, my good com- panion, do you know the way to this desired place V3 Chr. I am directed by a man, whose name is Evan- gelist, to speed me to a little gate that is before us, where we shall receive instructions about the way. Pli. Come then, good neighbour, let us be going. Then they went both together. And I will go back to my place, said Obstinate ; I will be no companion of such misled fantastical fellows.f Now I saw in my dream, that when Obstinate was gone back, Christian and Pliable went talking over the plain ; and thus they began their discourse. Chr. Come, neighbour Pliable, how do you do ? I am glad you are persuaded to go along with me ; had even Obstinate himself but felt what I have felt of the power* and terrors of what is yet unseen, he would not thus light- ly have given us the back. * He who never became a fool in the eyes of the world for Christ, is nol yet made wise unto salvation through the faith of Christ. t Here see the different effects which gospel truths have upon natural men. Obstinate totally rejectsHhem. Pliable hears of them with joy, be- lieves somewhat of them for a season, and accompanies Christiana little way. (a) Heb. if. 17—22 £4 1HEIR CONVERSATION. Pli. Come, neighbour Christian, since there are none but us two here, tell me now further, what the things are, and how to be enjoyed, whither we are going. Chr. 1 can better conceive of them with my mind than speak of them with my tongue : but yet, since you are desirous to know, I will read of them in my book. Pli. And do you think that the words of your book are certainly true ? Chr. Yes, verily, for it was made by him that cannot lie. (a) Pli. Well said; what things are they ? Chr. There is an endless kingdom to be inhabited, and everlasting life to be given us that we may inhabit that kingdom for ever. (b) Pli. Well said; and what else ? Chr. There are crowns of glory to be given us; and garments that will make us shine like the sun in the firma- ment of heaven, (c) Pli. This is very pleasant; and what else? Chr. There shall be no more crying nor sorrow ; for he that is owner of the place will wipe all tears from our eyes.(d) Pli. And what company shall we have there 1 Chr. There we shall be with seraphims and cheru- bims, creatures that will dazzle your eyes to look on them.(e) There also you shall meet with thousands and tens of thousands that have gone before us to that place ; none of them are hurtful, but loving and holy ; every one walking in the sight of God, and standing in his presence with acceptance for ever. In a word, there we shall see (a) Tit. i. 2. (b) Isa. \\v. IT. John x. 27—29. (c) 2 Tim. iv. 8. Rev. xxii- 5. Matt. xiii. 43. (d) Isa. xxv. 8. Rev. vii. 16. IT. xxi. 4. (e) Isa. vi. 2. 1 Tlicss. iv. 1(5? IT THE SLOUGH OF DESPOND. 65 the elders with their golden crowns, (a) there we shall see holy virgins with their golden harps ;(/;) there we shall see men that by the world were cut in pieces, burnt in flames, eaten cf beasts, drowned in the seas, for the love that they bare to the Lord of the place, as well, and clothed with immortality as with a garment. (c) Pli. The hearing of this is enough to ravish one's heart : but are these things to be enjoyed 1 how shall we get to be sharers thereof 1 Chr. The Lord, the governor of the country, hath recorded that in this book ; the substance of which is, if we be truly willing to have it, he will bestow it upon us freely, [d) Pli. Well my good companion, glad am I to hear of these things ; come on, let us mend our pace.^ Chr. I cannot go so fast as I would, by reason of this burden that is on my back. Now I saw in my dream, that just as tliey had ended this talk they drew nigh to a very miry slough that was in the midst of the plain, and they being heedless did both fall suddenly into the bog. The name of the slough was Despond. Here therefore they wallowed for a time, be- ing grievously bedaubed with dirt ; and Christian, because of the burden that was on his back, began to sink in the mire. * Here see the fleshly joys and flashy comforts of temporary professors he is too hot to hold ; too light (having never felt the burden of his sins) to travel far. Our Lord describes such as the stony-ground hearers. They receive the word with joy ; the word hath no root in their hearts ; thev believe a while ; but in times of temptation fall away. Luke viii. 15. So did Pliable at the slough of Despond. This signifies those desponding fears, and despairing doubts which beset us, arising from unbelief of God's word, the suggestions of Satan, and the carnal reasonings of our corrupt nature, against the revealed (ruths, and precious promises of God These try the reality of our convictions, and the sincerity of our faith. (a) Rev. iv. 4. (b) Rev. xiv. 1—5. (r) John xii. 25. 2 Cor. v. 2—4. •V) Isa.lv. 1—3. John vi. 37. Rev. xxi. 6. xxii 17. 66 PLIABLE RETURNS HOME. Then said Pliable, Ah ! neighbour Christian, where are you now ? Truly, said Christian, I do not know* At that Pliable began to be offended, and angrily said to his fellow, Is this the happiness yon have told me all this while of ? If we have such ill speed at our first set- ting out, what may we expect betwixt this and our jour- ney's end? May I get out again with my life, you shall possess the brave country alone for me: And with that he gave a desperate struggle or two, and got out of the mire on that side of the slough which was next his own house : so away he went, and Christian saw him no more.^ Wherefore Christian was left to tumble in the slough of Despond alone : but still he endeavoured to struggle to that side of the slough that was furthest from his own house, and next to the Wicket-gate ;f the which he did? but could not get out because of the burden that was up* on his back. But I beheld, in my dream, that a man came to him, whose name was Help,J and asked him, What he did there? Sir, said Christian, I was bid to go this way by a mau3 called Evangelist, who directed me also to yonder gate that I might escape the wrath to come : and as I was go^ ing thither I fell in here. Help. But why did you not look for the steps ?§ * It is not enough to be pliable ; for the first trial he met with cooled his courage, damped his joy, killed his faith, and sent him back to the city of Destruction. t Christian, in trouble, seeks still to get farther from his own house. {See the difference between a truly convinced sinner, and a pliable uncon- verted professor ; one keeps his face towards Christ for hope and help , the other flies back for comfort to the city of Destruction. X The arm of Christ's omnipotent grace, reached forth to snatch poot sinners from destruction ; for he says to them " Thou hast destroyed thy self, but in me is thine help." Hosea xiii. 9. § The great and precious promises of God, which are in Christ Jesus \o poor, needy, and distressed sinners ACCOUNT OF THE SLOUGH. 67 €hr. Fear followed me so hard, that I fled the next way, and fell in. Help. Then said he, Give me thy hand ; so he gave him his hand, and he drew him out, and set hirn upon sound ground, and bid him go on his way. (a) Then I stepped to him that plucked hiinout, and said ; Sir, wherefore, since over this place is the way from the city of Destruction to yonder gate, is it that this plat is not mended, that poor travellers might go thither with more security? and he said unto me, This miry slough is such a place as cannot be mended : it is the descent whith- er the scum and filth that attends conviction for sin doth continually run, and therefore it was called the slough of Despond : for still as the sinner is awakened about his lost condition, there arise in his soul many fears and doubts, and discouraging apprehensions, which all of them get together, and settle in this place : And this is the rea- son of the badness of this ground. It is not the pleasure of the king that this place should remain so bad ;(&) his labourers also have, by the direc- tion of his majesty's surveyors, been for above these six- teen hundred years employed about this patch of ground if perhaps it might have been mended : yea, and to my knowledge, said he, here have been swallowed up at least twenty thousand cart-loads ; yea, millions of wholesome instructions, that have at all seasons been brought from all places of the king's dominions (and they that can tell, sajr, they are the best materials to make good the ground of the place,) if so be it might have been mended : but it is the slough of Despond still ; and so will be, when they have done what they can.5^ . * Signifying, that there is nothing but despondency and despair in the- fetlen nature of sinful man : the best that we can do, leaves us in the •?.'oogh of Despond, as to any hopes in ourselves. {a) Psab xl. 2 (b) Isa. xxxv. 3. -I t>8 PLIABLE REACHES HOME. True, there are, by the direction of the law-giver, cer- tain good and substantial steps placed even through the very midst of this slough ; but at such times as this place does much spew out its filth, as it doth against change of Veather, these steps are hardly seen ; or if they be, men through the dizziness of their heads step beside ; and then they are bemired to purpose, notwithstanding the steps be there : but the ground is good when they are once got in at the gate.^(a) Now I saw in my dream that by this time Pliable was got home to his house. So his neighbours came to visit him ; and some of them called him wise man for coming back : and some called him fool for hazarding himself with Christian : others again did mock at his cowardliness ;f saying " Surely, since you began to venture, I would not have been so base to have given out for a few difficulties ;" so Pliable sat sneaking among them. But at last he got more confidence ; and then they all turned their tales, and be- gan to deride poor Christian behind his back. And thus much concerning* Pliable. * That is the Lord Jesus Christ. We never find good ground, nor safe sounding, nor comfortable walking, till we enter into possession of Christ by faith, and till our feet are set upon Him, who is the Rock of ages. t They who affect to despise real Christians, often both express and feel great contempt for those that cast off their profession : such men are una- ble, for a time, to resume their wonted confidence among their former companions ; and this excites them to pay court to them, by reviling and deriding those whom they have forsaken. (a) 1 Sam- xii. 22. WORLDLY-WISEMAN MEETS CHRISTIAN. 69 CHAPTER III. CHRISTIAN DECEIVED BY THE ADVICE OF MR. WORLDLY- WISEMAN, TURNS OUT OF THE WAY, AND IS GREATLY ALARMED ; BUT HAPPILY MEETING WITH EVANGELIST, RETURNS TO THE RIGHT PATH, AND PROCEEDS ON HIS JOURNEY. NOW as Christian was walking solitarily by himself, he spied one afar off crossing over the field to meet him ; and their hap was to meet just as they were crossing the way to each other. The gentleman's name, that met him, was Mr. Worldly-wiseman ; he dwelt in the town of Car- nal-policy ; a very great town, and also hard by from whence Christian came. This man, then, meeting with Christian, and having some inkling of him, (for Chris- tian's setting forth from the city of Destruction was much noised abroad, not only in the town where he dwelt, but also it began to be the town-talk in some other places ;) Mr. Worldly-wiseman, therefore, having some guess of him, by beholding his laborious going, by observing his sighs and groans, and the like, began thus to enter into some talk with Christian. World. How now, good fellow, whither away after this burdened manner? Chr. A burdened manner indeed, as ever, I think, poor creature had! And whereas you asked me, whither away ? I tell you, Sir, I am going to yonder Wicket-gate before me ; for there, as I am informed, I shall be put in a way to be rid of my heavy burden. World. Hast thou a wife and children ? Chr. Yes; but I am so laden with this burden, that i cannot take that pleasure in them as formerly : me- thinks I am as if I had none, (a) fa) 1 Cor. vii. 29. 70 WORLDLY-WISEMAN's COUNSEL TO CHRlBTIAff* World. Wilt thou hearken to me if I give thee coun- sel 1 Chr. If it be good, I will ; for I stand in need of good counsel. World. I would advise thee, then, that thou with all speed get thyself rid of thy burden ; for thou wilt never be settled in thy mind till then, nor canst thou en- joy the benefits of the blessings which God bath bestowed upon thee till then. Chr. That is that which I seek for, even to be rid of this heavy burden ; but get it off myself I cannot : nor is there any man in our country that can take it off my shoulders : therefore am I going this way as I told you, that I may be rid of my burden.^ World. Who bid you go this way to be rid of your burden ? Chr. A man that appeared to me to be a very great and honourable person ; his name, as I remember, is Evangelist. World. Beshrew him for his counsel ; there is not a more dangerous and troublesome way in the world than is that unto which he hath directed thee ; and that thou shalt find if thou wilt be ruled by his counsel. Thou hast met with something, as I perceive, already ; for I see the dirt of the slough of Despond is upon thee ; but that slough is the beginning of the sorrows that do attend those that go on in that way. Hear me ; I am older than thou : thou art like to meet with, on the way which thou goest, wearisomeness, painfulness, hunger, perils, naked- ness, sword, lions, dragons, darkness, and, in a word, death, and what not ! These things are certainly true, * A glimpse of the Wicket-gate, or of deliverance from the guilt of sin by Christ, will make the dinner reject all otber ways, and press on to- tvard? Christ only. THEIR FURTHER CONVERSATION. 71 iiaving been confirmed by many testimonies. And win- should a man so carelessly cast away himself by giving heed to a stranger ? Chr. Why, Sir, this burden upon my back is more terrible to me than are all these things which you have mentioned : nay, methinks I care not what I meet with •in my way, if so be I can also meet with deliverance from my burden. # World. How earnest thou by the burden at first ? Chr. By reading this book in my hand. World f I thought so; and it has happened unto the** as to other weak men, who meddling with things too high for them, do suddenly fall into thy distractions ; which distractions do not only unman men (as thine I perceive have done thee,) but they run them upon desperate ven- tures to obtain they know not what. Chr. I know what I would obtain ; it is ease from my heavy burden. World. But why wilt thou seek for ease this way, seeing so many dangers attend it ? Especially since, hadst thou but patience to hear me, I could direct thee to the obtaining of what thou desirest, without the dangers that thou in this way wilt run thyself into. Yea, and the remedy is at hand. Besides I will add, that instead of these dangers, thou shalt meet with much safety, friend- ship, and content. Chr. Sir, I pray, open this secret to me. Word. Why, in yonder village (the village is named Morality) there dwells a gentleman, whose name is Legal- ity, a very judicious man, and a man of very good name, that has skill to help men off with such burdens as thine * Such is the frame of the heart of a real penitent, t Mr. Worldly-wiseman does not like that men should be serious ia reading the Bible. 72 LEGALITY, AND THE VILLAGE MORALITY. is from (heir shoulders ; yea, to my knowledge, he hath done a great deal of good this way : aye, and besides, he hath skill to cure those that are somewhat crazed in their wits with their burdens.* To him, as I said, thou mayest go, and be helped presently. His house is not quite a mile from this place ; and if he should not be at home himself, he hath a pretty young man to his son, whose name is Civility, that can do it (to speak on) as well as the old gentleman himself. There, I say, thou mayest be eased of thy burden : and if thou art not minded to go back to thy;former habitation, as indeed I would not wish thee, thou mayest send for thy wife and children to thee to this village ; where there are houses now stand empty, one of which thou mayest have at reasonable rates : pro vision is there also cheap and good : and that which will make thy life more happy, is to be sure, there thou shalt live by honest neighbours, in credit and good fashion. Now was Christian somewhat at a stand ; but presently he concluded, if this be true which this gentleman hath said, my wisest course is to take his advice ; and with that he thus further spake. Chr. Sir, which is my way to this honest man's house ? World. Do you see yonder high hill ? Chr. Yes, very well. World. By that hill you must go, and the first house you come at is his. So Christian turned out of his way to go to Mr. Legal- ity's house for help.f But, behold, when he was got now * Mr. Worldly-vviseman prefers Morality to Christ the Strait Gate. Thi- is the exact reasoning of the flesh. Carnal reason ever opposes spiritual truth. The notion of justification by our own obedience to God's law, ever works in us, contrary to the law of justification by the obedience ol Christ and living faith in his blood. Self righteousness is as contrary to the faith of Christ, as indulging the lusts of the flesh. t And a sad turn it proved to him ; for he turned from the work of Christ, for his salvation, to his own works and obedience : so did the Ga- lations of old. Mark the consequence ; Christian is afraid that Mount Sinai; all the dreadful curses of the law, would fall ou his head. CHRISTIAN TURNS ASIDE. HIS ALARM. 73 Lard by the hill, it seemed so high, and also that side of it that was next the way-side did hang so much over, that Christian was afraid to venture further, lest the hill should fall on his head : wherefore there he stood still, and wot- ted not what to do. Also his burden now seemed heavier to him than while he was in the way. There came also flashes of fire out of the hill, that made Christian afraid that he should be burned ;(«) here therefore he sweat and did quake for fear. And now he began to be sorry that he had taken Mr. Worldly-wiseman's counsel. And with that he saw Evangelist^ coming to meet him ; at the sight also of whom he began to blush for shame. So Evangel- ist drew nearer and nearer ; and, coming up to him, he looked upon him with a severe and dreadful countenance, and thus began to reason with Christian. What dost thou here, Christian ? said he. At which words Christian knew not what to answer ; wherefore at present he stood speechless before him. Then said Evangelist further, Art thou not the man that I found cry- ing without the walls of the city of Destruction ? Chr. Yes, dear Sir, I am the man. Evan. Did not I direct thee the way to the little Wick- et-gate ? Yes, dear Sir, said Christian. Evan. How is it then that thou art so quickly turned aside? for thou art now out of the way. Chr. I met with a gentleman, as soon as I had got over the slough of Despond, who persuaded me that I might in the village before me find a man that could Uke off my burden. Evan. What was he? * Evangelist findeth Christian under Mount Sinai, and lookeMi severeJv upon bun. See the effect of disobeying the Gospel. (a) Exod. xix. 16—18. Heb. xii 21 K 74 CHRISTIAN IS MET BY EVANGELIST. Chk. He looked like a gentleman, # and talked much to me, and got me at last to yield ; so I came hither : but when I beheld this hill, and how it hangs over the way, I suddenly made a stand, lest it should fall on my head. Evan. What said that gentleman to you? Chr. He asked me if I had a family : and I told him But, said I, I am so loaded with the burden that is on my back, that I cannot take pleasure in them as formerly. Evan. And what said he then ? Chr. He bid me with speed get rid of my burden ; and I told him it was ease that I sought. And, said I, I am therefore going to yonder gate to receive further direc- tions how I may get to the place of deliverance. So he said that he would show me a better way, and shorter, not so attended with difficulties as the way, Sir, that you set me in ; which way, said he, will direct you to a gentle- man's house that has skill to take off* these burdens: so I belived him,f and turned out of that way into this, if hap- ly I might be soon eased of my burden. But when I came to this place, and beheld things as they are, I stop- ped for fear as 1 said, of danger : but now know not what to do. Then, said Evangelist, stand still a little that I may- show thee the words of God. So he stood trembling. Then said Evangelist, " See that ye refuse not him that speaketh : for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven." (a) He said, * Beware of taking men by Iheir looks. They may look as gentle as lambs, while the poison of asps is under their tongues ; whereby they in- fect many souls with pernicious errors, turning them from Christ and the hope of justification and eternal life, through him only: to look and rely upon their own works, in whole or in part, for salvation. t As the belief of truth lies at the foundation of the hope of eternal life, and is the cause of any one becoming a pilgrim : so the belief of a lie is the cause of any one's turning out of the way which leads to glory. (a.) Heb. xii. 25. AND CONVINCED OF HIS ERROR. (J morever, " Now the just shall live by faith ; but if any man draw back, my soul shall have no pleasure in him." (a) He also did thus apply them : Thou art the man that art running into this misery : thou hast begun to reject the counsel of the Most High, and to draw back thy foot from the way of peace : even almost to the hazarding of thy perdition."* Then Christian fell down at his feet as dead, crying, " Woe is me, for I am undone?" At the sight of which Evangelist caught him by the right hand, saying, " All manner of sin and bjasphemy shall be forgiven unto men:" "Be not faithless, but believing." Then did Christian again a little revive, and stood up trembling, as at first, before Evangelist. f Then Evangelist proceeded, saying, Give more earnest heed to the things that I shall tell thee of. I will now show thee who it was that deluded thee, and who it was also to whom he sent thee. The man that met thee is one Worldly-wiseman, and rightly is he so called ; partly because he savoureth only the doctrine of this world, (6) ''therefore he always goes to the town of Morality to church,) and partly because he loveth that doctrine best, for it saveth him best from the cross :(c) and because he is of this carnal temper, therefore he seeketh to pervert, my ways, though right. Now there are three things in this man's counsel that thou must utterly abhor: — his * See the danger of turning from the faith of Christ, to trust in any de- gree to our own works for justification and eternal life. Beware of legal teachers and of thy own legal spirit. j" See the glory of gospel grace to sinners. See the amazing love of Christ in dying for sinners. O remember the price with which Christ ob- tained the pardon of your sins ; at nothing less than his own most precious blood ! Believe his wonderful love. Rejoice in his glorious salvation Live in the love of him, in the hatred of your sins, and in humbleness 01 mind before him. fa) Heh. x. 38. (b) John iv 5 (c) Gal. vi. 12. 76 THE FALLACIES OF WORLDLIVWISEMAN DETECTED. turning thee out of the way ; — his labouring to render the cross odious to thee ; — and his setting thy feet in that way that leadeth unto the ministration of death.* First, thou must abhor his turning thee out of the way, yea, and thine own consenting thereto ; because this is to reject the counsel of God for the sake of the counsel of a worldly-wise man. The Lord says, " Strive to enter in at the strait gate" (the gate to which I send thee,) "for strait is the gate that leadeth unto life, and few there be that find it." (a) From this little Wicket-gate, and from the way thereto, hath this wicked man turned thee, to the bringing of thee almost to destruction. Mate, therefore, his turning thee out of the way, and abhor thyself for hearkening to him. Secondly, thou must abhor his labouring to render the cross odious unto thee ; for thou art to " prefer it before the treasures in Egypt." (6) Besides, the King of Glory hath told thee, that " he that will save his life shall lose jt :" and, " He that comes after me, and hates not his fa- ther, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, cannot be my dis- ciple."(c) I say, therefore, for a man to labour to per- suade thee that that shall be thy death, without which the truth hath said thou canst not have eternal life : this doc- trine thou must abhor. Thirdly, thou must hate his setting of thy feet in the way that leadeth to the ministration of death. And for this thou must consider to whom he sent thee, and also • Gospel comfort cannot be enjoyed, till the soul is convinced of the evil, and rejects the doctrine of Legality, or trust in any dependanoe upon our own works for justification. This detestable heresy abounds greatly in the present day. (a) Luke xiii. 24. Matt. vii. 13, 14. (b) Heb. xi. 25, 26. (c) Matt. x. 37—39. Mark viii. 34, 35- Luke xiv. 26, 27. John xii. 25. THE PRETENSIONS OF LEGALITY CONFUTED. 71 r how unable that person was to deliver thee from thy bur- den. He to whom thou wast sent for ease, being by name Legality, is " the son of the bond woman which now is, and i9 in bondage with her children ;"(<*) and is, in a mys- tery, this Mount Sinai which thou hast feared will fall on thy head. Now if she with her children are in bondage, how canst thou expect by them to be made free ? This Legality, therefore, is not able to set thee free from thy burden. No man was as yet ever rid of his burden by him; no, nor ever is like to be. " Ye cannot be justifi- ed by the works of the law ; for by the deeds of the law no man living can be rid of his burden :" therefore, Mr. Worldly-wiseman is a liar, and Mr. Legality a cheat : and for his son Civility, notwithstanding his simpering ooks, he is but a hypocrite, and cannot help thee. Be- lieve me, there is nothing in all this noise that thou hast heard of these sottish men, but a design to beguile thee of thy salvation, by turning thee from the way in which I had set thee.^ After this Evangelist called aloud to the heavens for confirmation of what he had said ; and with that there came words and fire out of the mountain under which poor Christian stood, that made the hair of his flesh stand up. The words were thus pronounced : " As ma- ny as are of the works of the law are under the curse : for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them."f (6) 1 The gospel pays no respect to demure looks, and a sanctified face ; but pronounces such cheats, hypocrites, and beguilers, who turn souls from the cross of Christ, and the way of salvation by him, to trust in any wise to their own works for justification and salvation. t Legality is as great an enemy to the cross of Christ, as Licentiousness : for it keeps the soul from coming to, believing in, and trusting wholly to the blood of Christ, for pardon, and the righteousness of Christ for justifi- cation ; so that it keeps the soul in bondage, and swells the mind with pride, while Licentiousness brings a scandal on the cross. (a) Gal. iv. 21—27. (b) Gal iii. 10. 78 CHRISTIAN ENCOURAGED BY EVANGELIST. Now Christian looked for nothing but death, and be- gan to cry out lamentably ; even cursing the time in which he met with Mr. Wordly-wiseman ; still calling himself a thousand fools for hearkening to his counsel. He also was greatly ashamed to think that this gentle- man's arguments, flowing only from the flesh, should have the prevalency with him as to cause him to forsake the right way. This done, he applied himself again to Evan- gelist in words and sense as follow : Sir,^ what think you 1 Is there any hope ? May I now go back, and go up to the Wicket-gate ? Shall I not be abandoned for this, and sent back from thence ashamed T I am sorry I have hearkened to this man's counsel ; but may my sin be forgiven ? Then said Evangelist to him, Thy sin is very great for by it thou hast committed two evils ; thou hast forsa- ken the way that is good, to tread in forbidden paths . yet will the man at the gate receive thee, for he has good will for men ; only, said he, take heed that thou turn not aside again, " lest thou perish from the way when his wrath is kindled but a little. "(a) — Then did Christian ad- dress himself to go back, and Evangelist, after he had kissed him, gave him one smile and bid him God speed. f So he went on with haste, neither spake he to any man by the way , nor if any asked him would he vouchsafe them an answer. He went like one that was all the while treading on forbidden ground, and could by no means * Christian inquires if he may yet be happy. Legal hopes will bring on distress of soul, and despondency of spirit, as well as outward sins ; there is no hope of a sinner's being comforted by the cross of Christ, till he is made sensible of this. t Nothing butthe gospel of Christ can direct our steps in the right way, rtnd bring peace and comfort to our souls. It salutes us with a cheering smile, a kiss of peace, and a blessing of consolation : and hence it wings our peace to Christ and holiness. (a) Psal. ii. 12. CHRISTIAN ENCOURAGED BY EVANGELIST. 79 think himself safe, till again he was got into the way* which he left to follow Mr. Worldly-wiseman's counsel. * The faithful minister must warn young converts not to turn aside ; nor can any soul ever find confidence or comfort, till they are conscious of having regained the way they had forsaken. 80 HE 18 ADMITTED AT THE WICKET-GATE. CHAPTER IV. CHRISTIAN ARRIVES AT THE WICKET-GATE, WHERE HE KNOCKS, AND IS KINDLY RECEIVED. SO in process of time Christian got up to the gate. Now over the gate there was written, " Knock, and it shall be opened unto you."(a) He knocked therefore more than once or twice,^ say, tog— u May I now enter here ? Will he within Open to sorry me, though I have been An undeserving rebel ! Then shall I Not fail to sing his lasting praise on \ngh."(a) At last there came a grave person to the gate, named Good-will, who asked him who was there ? and whence he came ? and what he would have ? Chr. Here is a poor burdened sinner. I come from the city of Destruction, but am going to Mount Zion, that I may be delivered from the wrath to come. I would, therefore, Sir, since I am informed that by this gate is the way thither, know if you are willing to let me in. I am willing with all my heart,f said he. And with that he opened the gate. So when Christian was stepping in, the other gave him * This is praying and pleading in faith with God for mercy and forgive- ness of sin through the blood of Jesus Christ. t The gate will be open to broken hearted sinners. Here behold the l©ve of Jesus, in freely and heartily receiving every poor sinner who comes unto him. No matter how vile they have been nor what things they have committed ; he loves them freely and receives them graciously. For he has nothing but good- will towards men. Luke ii- 14. (a) Matt. vii. 7, 8. GOOD-WILL DISCOURSES WITH CHRISTIAN. 81 a pull.# Then said Christian, What means that? The other told him, " A little distance from this gate there is erected a strong castle, of which Beelzebub is the captain ; from thence both he and they that are with him shoot ar- rows at those that come up to this gate, if haply they may die before they can enter in. Then said Christian, I rejoice and tremble. So when he was got in, the man of the gate asked him who direct- ed him thither. Chr. Evangelist bid me come hither and knock, as I did ; and he said that you Sir, would tell me what I must do. Good. " An open door is before thee, and no man can shut it." Chr. Now I begin to reap the benefits of my hazards. Good. But how is it that you come alone ? Chr. Because none of my neighbours saw their dan- ger, as I saw mine. Good. Did any of them know of your coming ? Chr. Yes, my wife and children saw me at the first, and called after me to turn again : also some of my neigh- bours stood crying and calling after me to return ; but I put my fingers in my ears and so came on my way. Good. But did none of them follow you, to persuade you to go back ? Chr. Yes, both Obstinate and Pliable : but when they saw that they could not prevail, Obstinate went railing back, but Pliable came with me a little way. Good. But why did he not come through. Chr. We indeed came both together until we came to the slough of Despond, into the which we also suddenly ' Everv saved sinner is a brand plucked out of the fire by the loving arm of Christ- Zeeh. iii. 2. J, 82 GOOD-WILL CONTINUES HIS DISCOURSE. fell. And then was my neighbour Pliable discouraged, and would not adventure further.* Wherefore, getting out again on that side next to his own house, he told me I should posses the brave country alone for him : so he went his way, and I came mine ; he after Obstinate, and I to this gate. Then said Good-will, Alas, poor man ! is the celestial glory of so small esteem with him, that he counteth it not worth running the hazard of a few difficulties to obtain it ; Truly, said Christian, I have said the truth of Pliable; and if I should also say all the truth of myself, it will ap- pear there is no difference betwixt him and myself. It is true he went back to his own house, but I also turned aside to go into the way of death, being persuaded thereto by the carnal argument of one Mr. Worldly-wiseman.f Good. Oh ! did he light upon you 1 What, he would have had you have sought for ease at the hands of Mr. Legality ! they are both of them very cheats. But did you take his counsel T Chr. Yes, as far as I durst. I went to find out Mr. Legality, until I thought that the mountain that stands by his house would have fallen upon my head ; wherefore there I was forced to stopj Good. That mountain has been the death of many, and will be the death of many more. It is well you escaped being dashed in pieces by it. * A man may have company when he sets out for heaven, and yet go thither alone. " Many be called, but few chosen." Matt. xx. 16. t Where there is true grace in the heart, it will take shame to itself, and give all the glory to God's sovereign grace, for any difference there is between us and others. Free grace destroys pride, and lays the sinner low, whilst it exalts Christ, and causes the believer to triumph in his righteousness and salvation. X Though Jesus knows what is in man, and all his ways, yet he will bring the soul to confession unto him. Seethe loving heart of Christ to sinners, and the free communications he admits them to with himself Oh ye his people, pour out your heart before him : God is a refuge for us Psal. hii. 8- CHRISTIAN INSTRUCTED IN THE WAY. 83 Chr. Why, truly, I do not know what had become of me there, had not Evangelist happily met me again as 1 was musing in the midst of my dumps : but it was God's mercy that he came to me again, for else I had never come hither. But now I am come, such a one as I am, more fit indeed for death by that mountain, than thus to stand talking with my Lord- But, oh ! what a favour is this to me, that yet I am admitted entrance here.^ Good. We make no objections against any, notwith. standing all that they have done before they come hither. " They in no wise are cast out;"(a) and therefore, good Christian, come a little way with me, and I will teach thee about the way thou must go. Look before thee : dost thou see this narrow way ? that is the way thou must go. It was cast up by the patriarchs, prophets, Christ, and his apostles, and it is as straight as a rule can make it : *his is the way thou must go. But, said Christian,f are there no turnings nor windings, by which a stranger may lose his way ? Good. Yes, there are many ways butt down upon this, and they are crooked and wide: but thus thou must distinguish the right from the wrong, the right only being ' straight and narrow. (b) * It is a sure sign of a genuine work of grace, when the heart ascribes nil to grace. Here is no ascribing any thing to li is own wisdom or power . but Ills escape from destruction, arid being yet in the way of salvation, an? wholly resolved into the grace of the gospel, the mercy of God, and in his free favour, and almighty power. It is sweet to converse with Jesus, of his free grace to wretched and unworthy sinners. Do not you find it so ? t Christian is afraid of losing his way ; a blessed sign of a gracious heart, when it possesses godly jealousy. : Christian, being admitted at the strait gate, is directed in the narrow way. In the broad road every man may choose a path suited to his incli- nations, shift about to avoid difficulties, or accommodate himself to cir- cumstances ; and he will be sure of company agreeably to his taste. But Christian? must follow one another, in the narrow way along the same "rack, surmounting difficulties, facing enemies, and bearing hardship.-, out any room to evade them : nor is any indulgence given to diffie f<0 John vi. 37. b) Matt. vii. 13, 14. 84 CHRISTIAN INSTRUCTED IN THE WAY. Then I saw in ray dream that Christian asked him fur- ther, if he could not help him off with the burden that was upon his back ; for as yet he had not got rid thereof, nor could he by any means get it off without help. He told him, as to thy burden, be content to bear it un- til thou comest to the place of deliverance ;* for there it will fall from thy back of itself. Then Christian began to gird up his loins, and to ad- dress himself to his journey. So the other told him that by that he was gone some distance from the gate he would come at the house of the Interpreter, at whose door he should knock, and he would show him excellent things. Then Christian took his leave of his friend, and he again bid him God speed. rent tastes, habits, or propensities. It is therefore a straightened, or as some render the word, an afflicted ivay ; being indeed an habitual course of repentance, faith, love, self-denial, patience ; in a word, a full confor- mity to the will of God, according to the scriptures. Christ himself is the way, by which we come to the Father ; and by living faith which works by love, we are " set in the way of his steps." This path is also straight, as opposed to the crooked ways of men ; for it consists in an uniform re- gard to piety, integrity, sincerity, and kindness, at a distance from all the hypocrisies, frauds and artifices, by which ungodly men wind about to avoid detection, keep up their credit, deceive others, or impose on them- selves- The question proposed by Christian implies that believers are more afraid of missing the way than of encountering hardships in it : and Good-will's answer, that many ways butted down on it, or opened into it, in various directions, shows, that the careless and self-willed are extreme- ly liable to be deceived ; but it follows that all these ways are crooked and wide; they turn aside from the direct line of living faith and holy obe- dience, and are more soothing, indulgent and pleasing to corrupt nature, than the path of life : which lies straight forward, and is every where contrary to the bias of the carnal mind. * There is no deliverance from the guilt and burden of sin, but by the death of Christ. Here observe, that though a sinner, at his first coming to Christ, find some comfort and encouragement, yet he may not for some time have a clear sense of pardon and assurance of the forgiveness of his sins, but he may still feel the burden of them. But by faith in Jesus he shall be adopted into the family of heaven. THE INTERPRETER S HOUSE. CHAPTER V. CHRISTIAN DELIGHTFULLY ENTERTAINED AT THE INTERPRETER'S HOUSE. THEN Christian went on till he came to the house of the Interpreter,* where he knocked over and over : at last one came to the door and asked w'ho was there 1 Chr. Sir, here is a traveller, who was bid by an ac- quaintance of the good man of this house to call here for my profit ; I would therefore speak with the master of the house. So he called for the master of the house, who after a little time came to Christian, and asked him what he would have 1 Sir, said Christian, I am a man that arn come from (he city of Destruction, and am going to the Mount Zion ; and I was told by the man that stands at the gate at the head of this way, that if I called here you would show me excellent things, such as would be a help to me in my journey. Then said the Interpreter, come in ; I will show thee that which will be profitable to thee.f So he commanded his man J to light a candle, and bid Christian follow him : so he had him into a private room, and bid his man open a door : the which when he had done, Christian saw the * Christian comes to the house of the Interpreter: which means the Lord the Spirit, the teacher of his people. — The Interpreter is an emblem of the divine teaching of the Holy Spirit, according to the Scripture, by means of reading, hearing, praying and meditating, accompanied by daily experience and observation. Believers depend on this teaching, and arc not satisfied with human instruction, but look to the fountain of wisdom, that they may be delivered from prejudice, preserved from error, and en- abled to profit by the ministry of the word. \ Ohow loving, how condescending is the Spirit of God to poor mise- rable sinners ! I Illumination is here signified- Bb* THE PICTCRE OF THE PILGRlIVl's GCIBL picture of a very grave person hang up against the wall ; and this was the fashion of it : " it had eyes lifted up to heaven, the best of books in its hand, the law of truth was written upon its lips, the world was behind its back ; it stood as if it pleaded with men, and a crown of gold did hang over its head.,, Then said Christian, what meaneth this I Interp. The man whose picture this is, is one of a thousand ; he can beget children, (a) travail in birth with children,(fr) and nurse them himself when they are born. And whereas thou seest him with his eyes lifted up to heaven, the best of books in his hand, and the law of truth written on his lips ; it is to show thee that his work is to know and unfold dark things to sinners; even as also thou seest him stand as if he pleaded with men : and whereas thou seest the world as cast behind him, and that a crown hangs over his head ; that is to show thee, that slighting and despising the things that are present, for the love that he hath to his Master's service, he is sure in the world that comes next to have glory for his reward. Now, said the Interpreter, I have shewed thee this picture first, because the man whose picture this is, is the only man whom the Lord of the place whither thou art going hath authorized to be thy guide, in all difficult places thou mayestmeet with in the way ; wherefore take good heed to what I have shewed thee, and bear well in thy mind what thou hast seen ; lest in thy journey thou meet with some that pretend to lead thee right, but their way goes down to death. * •T This is a true picture of a gospel minister: one whom the Lord the Spirit has called and qualified tor preaching the everlasting gospel, he is one who despises the world, is dead to its pleasures and joys : his chief aim is to exalt and glorify the Lord Jesus, his atoning blood, justifying righteousness, and finishing salvation ; and his greatest glory is to bring sinners to Christ, to point him out as the one way to them, and to ediiv (a) 1 Cor. iv. 13. (b) Hal. iv. 19. 1-HE DUSTT PARLOUR SPRINKLED AND CLEANSED. 8T Then he took hirti by the hand, and led him into a very large parlour that was full of dust, because never swept ; the which, after he had reviewed a little while, the Inter- preter called for a man to sweep. Now when he began to sweep, the dust began so abundantly to fly about, that Christian had almost therewith been choaked. Then said the Interpreter to a damsel that stood by, Bring hith- er water, and sprinkle the room ; the which when she had done, it was swept and cleansed with pleasure. Then said Christian, What means this ? The Interpreter answered, This parlour is the heart of a man that was never sanctified by the sweet grace of the gospel : the dust is his original sin and inward corruptions, that have defiled the whole man. He that began to sweep at first is the law ; but she that brought water and did sprinkle it, is the gospel. Now whereas thou sawest. that, so soon as the first began to sweep, the dust did so fly about, that the room by him could not be cleansed, but that thou wast almost choaked therewith ; this is to show thee, that the law, instead of cleansing the heart, by its working, from sin, doth revive, put strength into, and increase it in the soul, even as it doth discover and forbid it ; for it doth not give power to subdue it. (a) Again, as thou sawest the damsel sprinkle the room with water, upon which it was cleansed with pleasure : this is to show thee, that when the gospel comes in the sweet and precious influences thereof to the heart, then, I and build up saints in him. But there are many who profess to do this, yet turn poor sinners out of the way, and point them to a righteousness of their own for justification, in whole or in part. Of these the Spirit teach- es us to beware : the former, he leads and directs souls to love and esteem him highly for their labours and faith in the Lord, and zeal for his honour and glory, and for the salvation of souls. Take heed what yeuhear. Mark iv. 24. (a) Rom. v. 20. vii.7 — 11. 1 Cor.xv. 5S 38 FASSION AND PATIENCE. say, even as thou sawest the damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean through the faith of it, and consequently fit for the King of glory to inhabit.*(a) I saw moreover, in my dream, that the Interpreter took him by the hand, and had him into a little room where sat two little children, each one in his chair. The name of the eldest was Passion, and the name of the other Pa- tience. Passion seemed to be much discontented, but Pa- tience was very quiet. Then Christian asked, What is the reason of the discontent of Passion ? The Interpreter answered, The governor of them would have him stay for his best things till the beginning of the next year ; but he will have all now. But Patience is willing to wait. Then I saw that one came to Passion and brought him a bag of treasure, and poured down at his feet : the which he took up and rejoiced therein, and withal laughed Pa- tience to scorn. But I beheld but a while, and he had lavished all away, and had nothing left him but rags. Then said Christian to the Interpreter, Expound this matter more fully to me. So he said, These two lads are figures : Passion, of the men of this world ; and Patience, of the men of that which is to come. For as here thou seest Passion will have all now this year, that is to say, in this world : so are the "* Now judge by this, whether you are under the law, or the gospel. Have you ever found in yourself what is here described ? 1st. Of the law, have you ever felt your lusts and corruptions irritated, and sin made to abound in you, as to your perception and feeling, by the commandment working in you all manner of concupiscence ? for without the law sin was dead Rom. vii. 8. Has the application of the law to your conscience made sin to revive in you, so as that you died to all your former hopes of being justified by your obedience to the law ? If not, you are yet dead in sin, and cleave to legal hopes and vain confidence. But if through the law you become dead to the law, has the gospel come to you with its re- viving, comforting, sanctifying influence ? Has it made Christ's blood and righteousness precious to your soul, and given you the victory of faith over the law, sin, and death ? If so, go on your way rejoicing. (a) John xiv. 21—23. xv 3. Acts xv 9. Rom xvi. 25,26. Eph.v.26. THE EMBLEM EXPLAINED. 89 Eieti of (his world, they must have all their good things now, they cannot stay till next year; that is, 'i»ilil the next world, for their portion of good. That pro\cib, "A bird in the hand is worth two in the bush," is of more authority with them than are all the divine testimo- nies of the good of the world to come. But as thou saw- est that he had quickly lavished all away, and had pre- sently left him nothing but rags ; so will it be with all such men at the end of this world.* Then said Christian, Now I see that Patience has the best wisdom, and that upon many accounts : — because he stays for the best things : — and also because he will have the glory of his, when the other has nothing but rags. Interp. Nay, you may add another, to wit, — the glo- ry of the next world will never wear out : but these are suddenly gone. Therefore Passion had not so much reason to laugh at Patience because he had his good things first, as Patience will have to laugh at Passion because he had his best things last ; Cor first must give place to last, because last must have its time to come ; but last gives place to nothing, for there is not another to succeed : he, therefore, that hath his portion first must needs have a time to spend it; but he that has his portion last must have it lastingly : therefore it is said of Dives, " In thy life-time thou receivedst thy good things, and likewise Lazarus evil things ; but now he is comforted, and thou art tormented." («) Chr. Then I perceive it is not best to covet things that are now, but to wait for things to come. * Carnal men seek nothing more than the gratification of their senses ; their end will be the loss of all things and the destruction of their own souls. But the just live by faith on Jesus, and in hope of joys to come ; their end will be glorious ; for they shall receive the end of their faith, the salvation of their souls, and the everlasting enjoyment of Christ in 5 Chr. What wert thou once ? The man said,# I was once a fair and flourishing profes- sor, both in mine own eyes, and also in the eyes of olhers : I once was, as I thought, fair for the celestial city,(n) and had then even joy at the thoughts that I should get hith- er.f Chr. Well,, but what art thou now ? Man. I am now a man of despair, and am shut up in it as in this iron cage. I cannot get out ; O now I cannot. t Chr. But how earnest thou in this condition ? Man. I left off to watch and be sober; J laid the reins upon the neck of my lusts ; I sinned against the light of the word, and the goodness of God: I have grieved the Spirit, and he is gone ; I tempted the Devil, and he is to come to me ; I have provoked God to anger, and he has left me ; I have so hardened my heart, that I cannot re- pent. § Then said Christian to the Interpreter, But is there no hope for such a man as this ? Ask him, said the Interpre- ter. Then said Christian, Is there no hope but you must be kept in the iron cage of despair 1 Man. No, none at all. Chr. Why? the Son of the Blessed is very pitiful. Man. I have crucified him to myself afresh ; I have despised his person, I have despised his righteousness, I * Most dreadful change ! Think of it with trembling. Thou standest by faith ; be not high-minded, but fear. t Soaring professors, beware. See how far this man went ; see what he thought of himself; see what others thought of him ; yea, he felt great joy in himself at the thoughts of getting to heaven ; but yet through un- faithfulness despair seized on him. « Let us watch and be sober." 1 Thess. v. 6. % A more dreadful state on this side hell cannot be. § An awful warning to professors. 0 take heed of trifling with the God of truth, and the truths of God ! he is a jealous God ! jealous of his honour and glory. Yea, our God is a consuming lire. He.b. xii- 20. (a) Luke viii, 13. 94 CHRISTIAN INTERROGATES HIM. Lave counted his blood an unholy thing. I have done despite to the Spirit of grace :(a) therefore I have shut myself out of all the promises, and there now remains to ine nothing but threatenings, dreadful threatenings, fear- ful threatenings, of certain judgment and fiery indignation which shall devour me as an adversary.* Cfiti. For what did you bring yourself into this condi- tion 1 Man. For the lusts, pleasures, and profits of this world ; in the enjoyment of which I did then promise myself much delight : but now every one of those things also bite me and gnaw me like a burning worm. Chr. But canst thou not repent and turn ? Man God hath denied me repentance. His word gives me no encouragement to believe : yea, himself hath •shut me up in this iron cage ; nor can all the men in the world let me out. O eternity ! eternity ! how shall I grapple with the misery that I must meet with in eterni- ty ? Then said the Interpreter to Christian, Let this man'b misery be remembered by thee, and be an everlasting caution to thee. Well, said Christian, this is fearful ! God help me to watch and be sober, and to pray that I may shun the cause of this man's misery .f Sir, is it not time for me to go on my way now 1 J * It is exceeding difficult to draw the line here, so as not to encourage in sin, or not discourage broken-hearted sinner* from entertaining hope in Christ. Many have vritten the same bitter things against themselves as here, but to whom they have in no-wise belonged. A sight of sin, a sense of sin, and sorrow for sin, with a desire to be saved by Jesus from all sin, as well as from wrath, do really bespeak the workings of the grace of Christ in the heart. \ Reader, thou hast constant need to put up this prayer for thyself. — Thou art in a body of sin, hast a most deceitful and desperately wicked heart, and art exposed to the world's snares, and ^atari's devices. % Why hi such haste, Christian ? Poor soul, he had yet got the burden of his sins upon his back ; this urged his speed. He wanted to get to the (a) Lull- xix. 14. Heb. v> 4—6. s. 28, 29. A DREAM CONCERNING THE DAY OF JUDGMENT. Dj Interf. Tarry, till I shall show thee one thing more, and then thou shalt go on thy way. So he took Christian by the hand again, and led him into a chamber where there was one rising out of bed ; and as he put on his raiment he shook and trembled, Then said Christian, Why doth this man thus tremble ? The Interpreter then bid him tell to Christi-an the reason of his so doing. So he began and said, This night as I was in my sleep I dreamed, and, behold the heavens grew exceeding black : also it thundered and lightened in most fearful wise, that it put me into an agony ; so I looked up in my dream, and saw the clouds rack at an unusual rate ; upon which I heard a great sound of a trumpet, and saw also a man sit upon a cloud, attended with the thousands of heaven : they were all in flaming fire, also the heavens were on a burning flame. I heard then a voice saying, " Arise ye dead, and come to judgment ;,? and with that the rocks rent, the graves opened, and the dead that were therein came forth :(a) some of them were exceeding glad, and looked upwards : and some sought to hide themselves under the mountains :(b) then I saw the man that sat upon the cloud open the book and bid the world draw near. Yet there was, by reason of a fierce flame which issued out and came before him, a conveni- ent distance betwixt him and them, as betwixt the judge and the prisoners at the bar.(c) I heard it also proclaim ed to them that attended on the man that sat on the cloud, " Gather together the tares, the chaff, and stub cross, to be delivered of his burden ; but the Spirit had many things to shew him first, which would be profitable to him hereafter. " He who believeth shall not make haste." Isaiah xxviii. 16. (a) John v. 28, 29. 1 Cor. xv. 51.— 58. 2 Thess. i. 7—10. Jude 14. If. Rev. xx. 11—15. (b) Psal. 1. 1—3. 22. Isa. xxvi. 20, 21. Mir. vii. 16; 17. (c) Daa.vii.9, 10. Mai iti. 2, 3 06 THE DREAM CONTINUED. ble, and cast them into the burning lake :" and with that the bottomless pit opened just whereabout I stood ; out of the mouth of which there came in an abundant manner, smoke, and coals of fire, with hideous noises. It was also said to the same persons, " Gather my wheat into the garner."(a) And with that I saw many catched up and carried away in the clouds, (b) but I was left behind. I also sought to hide myself, but I could not, for the man that sat upon the cloud still kept his eye upon me : my sins also came in my mind, and my conscience did ac- cuse me on every side.(c) Upon this I awaked from my sleep. Chr. But what was it that made you so afraid of this sight? Man. Why I thought that the day of judgment was come, and that I was not ready for it ; but this frighted me most, that the angels gathered up several and left me behind ; also the pit of hell opened her mouth just where I stood. My conscience too afflicted me ;* and, as I thought, the Judge had always his eye upon me, showing indignation in his countenance. Then said the Interpreter to Christian, Hast thou con- sidered all these things ? Chr. Yes ; and they put me in hope and fear.f Interp. Well, keep all things so in thy mind, that they may be as a goad in thy sides, to prick thee forward in the way thou must go. Then Christian began to gird * Natural men's consciences are often alarmed and terrified, when there are no spiritual convictions ; but such fears and terrors soon wear away, and do not generally issue in conversion. + Where there is a gospel hope, there will be a godly fear; both are necessary ; both are the graces of the Holy Spirit. Fear makes us cau- tious ; hope animates us. (a) Mai. iv. 1. Mat. ill- 12. xiii. 30. Luke iii. 17. (b) 1 Thess. to. 13— IS. (c) Rom. ii. 14, lj. THE DREAM CONTINUED. 97 tip his loins, and to address himself to his journey. Then said the Interpreter, The Comforter be always with thee good Christian, to guide thee in the way that leads to the city. So Christian went on his way, saying — " Here I have seen things rare and profitable ; Things pleasant, dreadful, things to make me stable In what I have begun to take in hand : Then let me think on them, and understand Wherefore they showed me were 5 and let me be Thankful, O good Interpreter, to thee." N 98 christian's burden falls off at the cross. CHAPTER VI. CHRISTIAN LOSES HIS BURDEN AT THE CROSS. NOW I saw in my dream, that the highway, up which Christian was to go, was fenced on either side with a wall, and that wall was called Salvation. (a) Up this way therefore did burthened Christian run, but not without great difficulty, because of the load on his back.^ He ran thus till he came at a place somewhat ascend- ing, and upon that place stood a Cross, and a little be- low, in the bottom, a Sepulchre. So I saw in my dream, that just as Christian came up with the cross, his burden loosed from off his shoulders,, and fell from off his back, and began to tumble, and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more.f Then was Christian glad and lightsome, and said with a merry heart, " He hath given me rest by his sorrow, and life by his death." Then he stood still awhile to look and wonder; for it was very surprising to him, that the sight of the cross should thus ease him of his burden. He looked, therefore, and looked again, even till the springs that were in his head sent the waters down his cheeks. (b) Now, as he stood looking and weeping, be- * Our uphill difficulties is the way to the greatest comforts. Burdens are more felt when comforts are near at hand. t Christian had faith ; he believed that there was redemption in the blood of Christ, even forgiveness of sins, before he came up to the cross, but now he finds and feels the comfort of it: He has now the joy of faith; the guilt of his sins is taken off his conscience, and he is filled with joy and peace in believing. You who believe Christ to be the only Saviour, go on believing till you experience the comfort of knowing that he is your Saviour, and feel pardon in his blood; for when God releases us of our guilt and burden, we are as those that leap for joy; but you cannot have this till you come to the cross, and rest all your hopes upon it. (a) Isa. xxvi. 1. (b) Zech. xii. 10, christian's exultation. 99 hold three shining ones came to him, and saluted him with " Peace be to thee :" so the first said to him, " Thy sins be forgiven thee:"(a) the second stripped him of his rags and clothed him with change of raiment; the third also set a ^mark on his forehead, and gave him a roll with a seal upon it, (b) which he bid him look on as he ran, and that he should give it in at the celestial gate ; so they went their way. Then Christian gave three leap? for joy, and went on singing — u Thus far did I come laden with my sin Nor could aught ease the grief that I was in. Till I came hither : what a place is this ! Must here be the beginning of my bliss ? Must here the burden fall from off my back ? Must here the strings that bind it to me crack ? Blest cross ! blest sepulchre ! blest rather be The Man that there was put to shame for me !" * Here is the love and grace of God the Father, God the Son, and Goo" the Holy Ghost. Pray mind ; when God pardons the sinner through the blood of Christ, he also clothes him with the righteousness of Christ. Those who deny Christ's righteousness, never saw the purity of the law ; their own nakedness, nor abhorred the filthy rags of their own righteous- ness.— The author's uniform doctrine sufficiently shows, that he considered spiritual apprehensions of the nature of the atonement as the only source of genuine peace and comfort. And as the " mark in the forehead" plainly signifies the renewal of the soul to holiness, so that the mind of Christ may appear in the outward conduct, connected with an open pro- fession of the faith, while the roll with a seal upon it, denotes such an assurance of acceptance, as appears most clear and satisfactory, when the believer most attentively compares his views, experiences, desire* and purposes, with the holy scriptures, so he could not possibly intend to ascribe such effects to any other agent than the Holy Spirit, who, by una* blinga man to exercise all filial affections towards God in an enlarged de- gree, as the " spirit of adoption bears witness" with his conscience, that God is reconciled to him, having pardoned all his sins; that he is justified by faith, through the blood of Christ ; and that he is a child of God, and an heir of heaven. These things are clear and intelligible to those who kave experienced this happy change. in) Mark H. 5. (b) Zeeh. iii. 4. Eph. I li. 100 SIMPLE, 6LOTH, AND PRESUMPTION. CHAPTER VII. CHRISTIAN FINDS SIMPLE, SLOTH, AND PRESUMPTION FAST ASLEEP— IS DESPISED BY FORMALIST AND HYPOCRISY- ASCENDS THE HILL DIFFICULTY— LOSES HIS ROLL, AND FINDS IT AGAIN. I SAW then in my dream, that he went on thus even until he came at the bottom, where he saw a little out of the way, three men fast asleep, with fetters upon their heels. The name of the one was Simple, another Sloth, and the third Presumption.^ Chistian then seeing them lie in this case went to them, if peradventure he might awake them ; and cried, You are like to them that sleep on the top of a mast, (a) for the dead sea is under you, a gulf that hath no bottom : awake, therefore, and come away ; be willing also, and I will help you off with your irons. He also told them, If he that goeth about like a roaring lion comes by, you will certainly become a prey to his teeth. (6) With that they looked upon him, and began to reply in this sort: f Sim- ple said, "I see no danger: Sloth said, "Yet a little more sleep:" and Presumption said, "Every tub must stand upon its own bottom." And so they laid down to sleep again, and Christian went on his way. * The Lord shews us the misery and danger of other professors, to give us warnings by the way, and to stir us up to watchfulness. t There is no persuasion will do, if God openeth not the eyes. Re- member, all is of grace. It is God's grace that quickens, enlightens, con- verts, justifies, preserves, sanctifies, and glorifies. Well may pilgrim- si ug every step : O to grace what mighty debtors, Daily, hourly, Lord, are we ! (a) Prov. xxiii. 34. (b) I Pet- v. S. FORMALIST AND HYPOCRISr. 1 01 Yet was he troubled to think that men in that clanger should so little esteem the kindness of him that so freely offered to help them, both by the awakening of them, counselling of them, and proffering to help them off wilh their irons. # And as he was troubled thereabout, he spied two men come tumbling over the wall on the left hand of the narrow way ; and they made up apace to him. The name of the one was Formalist, and the name of the other Hypocrisy. So as I said, they drew up unto him, who thus entered with them into discourse. Chr. Gentlemen, whence come you, and whither go you? Form, and Hyp. We were born in the land of Vain- Glory, and are going for praise to Mount Zion. Chr. Why came you not in at the gate which stand- eth at the beginning of the way ? Know you not that it is written, that " He that cometh not in by the door, but climbeth up some other way, the same is a thief and a robber ?"(«) They said, that to go to the o*ate for entrance was by ali their countrymen counted too far about ; and that, there- fore, their usual way was to make a short cut of it, and to climb over the wall, as they had done. Chr. But will it not be counted a trespass against the Lord of the city whither we are bound, thus to violate his revealed will ? They told him,f that, as for that, he needed not trou- ble his head therebout, ; for what they did, they had cus- tom for ; and could produce, if need were, testimony that would witness it for more than a thousand years. * A Christian spirit feels for others' dangers, and aims and strives to be profitable to them. t They that come into the way, but not by the door, think that they can *ay something in vindication of their own practice (a) John x. 1- 102 CHRISTIAN IN VAIN REASONS WITH THEM. But said Christian, will your practice stand a trial at law ? They told him, that custom, it being of so long stand- ing as above a thousand years, would doubtless now be admitted as a thing legal by an impartial judge : and be- sides, say they, if we get into the way, what's the matter which way we get in? If we are in, we are in: thou art but in the way, who, as we perceive, came in at the gate ; and we are also in the way, that came tumbling over the wall : wherein now is thy condition better than ours ? Chr. I walk by the rule of my Master, you walk by the rude working of your fancies. You are counted thieves already by the Lord of the way, therefore I doubt you will not be found true men at the end of the way. You came in by yourselves without his direction} and shall go out by yourselves without his mercy.* To this they made but little answer ; only they bid him look to himself. Then I saw that they went on, every man in his way, without much conference one with another ; save that these two men told Christian, that, as to laws and ordinances, they doubted not but they should as consci- entiously do them as he ; therefore, said they, we see not wherein thou differest from us, but by the coat that is on thy back, which was, as we trow, given thee by some of thy neighbours, to hide the shame of thy nakedness. f Chr. Bylaws and ordinances you will not be saved, fa) since you came not in by the door. And as for this coat * Here is the essential difference between a real Christiau and formal hypocrites ; he takes the word of God for the warrant of his faith, and the rule of his conduct, which they reject ; for they are left under the power of their natural will and carnal reason, and hence they brave it out for a season, with vain hopes and confidences. t The glorious robe of Christ's righteousness, which is put upon every believer, is sneered at and held in contempt by formal professors; who see not their nakedness and want of covering. (a) Gal. ii. 16. THE HILL DIFFICULTY. 103 that is on my back, it was given me by the Lord of the place whither I go ; and that, as you say, to cover my nakedness with. And I take it as a token of kindness to me ; for I had nothing but ra and I have groaned under them, being sorry for them, and have obtained pardon of my Prince.^" Then Apollyon broke out into a grievous rage, saying, I am an enemy to this Prince ; I hale his person, his laws, and people : I am come out on purpose to withstand thee. L Chr. Apollyon, beware what you do ; for I am in the king's highway, the way of holiness : therefore take heed to yourself. :•■• *•* Then Apollyon straddled quite ever the whole breasdtli ef the way, and said, I am void of fear in this matter ; pre- pare thyself to die ; for I swear by my infernal den that thou shalt go no further : here will I spill thy soul. . And with that he threw a flaming dart at his breast ; but Christian had a shield in his hand, with which he caught it, and so prevented the danger of that.f Then did Christian draw ; for he saw it was time to bestir him ; and Apollyon as fast made at him, throwing darts as thick as hail ; by the which, notwithstanding all that Christian could do to avoid it, J Apollyon wounded they overcome him by the blood of the Lamb, and by the word of their testimony." Rev. xii. 11. namely, "that they have redemption in the blood of Christ, even the forgiveness of their sins." Eph. i. 7. * That is the best way to own Satan's charges if tiiey be true, yea, to exaggerate them also, to exalt the riches of the grace of Christ, above all, in pardoning all of them freely. By thus humbling ourselves, and exalting Christ, Satan can get no advantage over us, though this will put him into a rage against us. t The shield of faith : the belief of what Christ had done for him, and in him, and what he was in Christ, justified and sanctified. This glorious confession of faith honours Christ, repels and quenches all the fiery darts of Satan, and get« the victory over him. This is what Peter exhorts to : " Resist the devil, steadfast in faith." 1 Pet. v. i>. ;: Christian wounded in his understanding, faitb, and conversation. II 130 THEIR DREADFUL COMBAT. him in his head, his hand and foot. This made Chris- tian give a little back : Apollyon, therefore, followed his work amain, and Christian again took courage, and resist- ed as manfully as he could. This sore combat lasted for above half a day, even (ill Christian was almost quite spent ; for you must know, that Christian, by reason of his wounds, must needs grow weaker and weaker.* Then Apollyon, spying his opportunity, began to gather up close to Christian, and wrestling with him, gave him a dreadful fall ; and with that Christian's sword flew out of his hand. Then said Apollyon, I am sure of thee now : and with that he had almost pressed him to death ; so that Christian began to despair of life. But, as God would have it,f while Apollyon was fetching his last blow, thereby to make a full end of this good man, Christian nimbly stretched out his hand for his sword, and caught it, saying, "Rejoice not against me, O mine enemy! when 1 fall, I shall arise ;"(«) and with that gave him a dreadful thrust, which made him give back as one that had received his mortal wound. Christian perceiving that, made at him again, saying, " Nay, in all these things we are more than conquerors, through him that loved us ;(fr) and with that Apollyon spread forth his dragon wings and sped him away, that Christian saw him no more. In this combat no man can imagine, unless he had seen and heard, as I did, what yelling and hideous roaring * We may think this is hard work, why should a Christian be so severe- ly attacked by Satan ? The Lord does not give us an armour to be useless, but to fight with, and prove its excellency, and in the use of it to experi- ence his almighty power and unchangeable love : for though we are weak, he is almighty to strengthen us, therefore we are called upon to be " strong in the Lord, and in the power of his might." Eph. vi. 10. t Observe, that the Lord does not look on as a mere spectator of our conflicts, but he strengthens us in every evil day, and in every fight of faith, and brings us otf at last more than conquerors through his love (a) Mic. vii. 8. (b) Rom. viii. 37— 39. Jam. iv. 7. christian's victory and thanksgiving. 131 Apollyon made all the time of the fight ; he spake like a dragon : — and, on the other side, what sighs and groans burst from Christian's heart. I never saw him all the while give so much as one pleasant look, till he perceived he had wounded Apollyon with his two-edged sword ; then indeed he did smile and look upward!^ But it way the dreadfullest fight that ever I saw. So when the battle was over, Christian said, I will here give thanks to him that hath delivered me out of the mouth of the lion, to him that did help me against Apollyon. And so he did ; saying, " Great Beelzebub, the captain of this fiend, Design'd my ruin ; therefore to this end He sent him harness'd out; and he with rage That hellish was, did fiercely me engage ; But blessed Michael helped me, and I, By dint of sword did quickly make him fly : Therefore to him let me give lasting praise And thanks, and bless his holy name always." Then there came to him an hand with some of the leaves ©f the tree of life; the which Christian took and applied to the wounds that he had received in the battle, and was healed immediately. f He also sat down in that place to eat bread, and to drink of that bottle that was o-iven hira a little before : so being refreshed, he addressed himself to his journey with his Jsword drawn in his hand ; for he * Not a vain-glorious, but an humble, thankful smile. He looked up and smilingly gave the Lord all the glory of his victory. t No matter what wounds we get in our conflicts with Satan, for Je^us will heal them all. But who will heal those which we get by complying with the devil, instead of resisting him ? t Conflicts with Satan make Christians wary, and value their sword, so as to walk with the sword of the spirit, the word of God, in their hands. As faith in that word prevails, the power of temptation declines, and the Christian becomes victorious ;. yea, more than a conqueror, through the* blood of Jesus. 132 DESCHIPTION OF THE VALLEY OF DEATH. said, I know not but some other enemy may be at hand. But he met with no other affront from Apollyon quite through the valley. Now at the end of this valley was another, called the Valley of the Shadow of Death ;* and Christian must needs go through it, because the way to the Celestial City lay through the midst of it. Now this valley is a very solitary place. The prophet Jeremiah thus describes it : " A wilderness, a land of deserts and of pits ; a land of * " Many are the afflictions of the righteous ;" so Christian found it. He came off' conqueror in the Valley of Humiliation ; his wounds were healed by the tree of life, and his soul rejoiced in God his Saviour. But new trials awaited him ; he expected them. He heard a dismal account of the valley before him ; but as his waylay through it, no persuasions would stop his progress. The Valley of the Shadow of Death seems intended to represent a varia- tion of inward distress, conflict and alarm, which arise from unbelief, and a supposition that God has withdrawn the light of his countenance, and is accompanied by manifold apprehensions and temptations. Most Chris- tians know something of this ; but perhaps very few are acquainted with that greatdegree of horror and fear which are here represented. The words quoted from the prophet, describe the waste howling wilderness through which Israel journeyed to Canaan ; which typified the believer's pilgrim- age through this world to heaven. Low spirited persons, of a gloomy turn, or under the power of some nervous disorder, are more usually ex- ercised in this manner than olhers : for the subtle enemy knows how to take advantage of our weakness, and to impress (if possible) distressing ideas on the mind, when it is most disposed to receive them. At such times the imagination is crowded with terrible ideas, every thing looks black and big with danger, reason itself is disturbed in its exercises, and no real relief can be gained till the great Physician be pleased to restore health, both to body and soul. In addition to the foregoing, let it be observed, that we must not suppose our author intended to convey an idea, that all experience these trials iu the same order and degree as Christian did. Evil spirits never fail, when not resisted by faith, to mislead, entangle, or perplex the soul, — and ma- ny, not knowing fully Satan's devices, are apt, in the trying hour, to as- cribe such a state wholly to desertion, which exceedingly enhances their distress: and as Bunyan had been greatly harassed in this way, he has given us a larger proportion of this shade than is met with by consistent be- lievers, or than the scriptures by any means ijive us reason to expect : and probably he meant hereby to state the outlines of his own experience in the pilgrimage of Christian : all due honour must be given to the words of Christ; who has declared, u he that followeth me (Christ) shall not walk in darkness." Let as be found in a constant exercise of faith in the great and precious promises, then shall we rejoice evermore, and in every thin£ give thanks. DESCRIPTION OP THE VALLEY OF DEATH. 1{V3 drought, and of the shadow of death ; a land that no man," but a Christian, " passeth through, and where no man dwelt."(a) Now here Christian was worse put to it than in his fight with Apollyon ; as by the sequel you shall see. (a) Jer, ii. 0. 134 CHRISTIAN MEETS TWO MEN GOING BACK. CHAPTER X. CHRISTIAN SORELY DISTRESSED IN THE VALLEY OF THE .SHADOW OF DEATH, THROUGH WHICH, HOWEVER, HE PASSES UNHURT. I SAW then in my dream, that when Christian was got on the borders of the Shadow of Death, there met him two men, children of them that brought up an evil re- port of the good land, (a) making haste to go back ;* to whom Christian spake as follows : Whither are you going ? They said, Back ! back ! and we would have you to do so too, if either life or peace is prized by you. Why, what's the matter ? said Christian. Matter ! said they : we were going that way as you are going, and went as far as we durst ; and indeed we were almost past coming back : for had we gone a little further, we had not been here to bring the news to thee. But what have you met with? said Christian. Men. Why, we were almost in the Valley of the Sha- dow of Death ;(b) but that by good hap we looked before US, and saw the danger before we came to it. But what have you seen? said Christian. Men. Seen ? Why the Valley itself, which is as dark as pitch: we also saw there the hobgoblins, satyrs, and dragons of the pit : we heard also in that Valley a con- tinual howling and yelling, as of people under unutterable * Such we frequently meet with ; who set out without a sense of sin> true faith, real hope, and sincere love to Christ; and as sure as they go back from a profession, they bring up an evil report of the way to the king- dom of Christ. (ft) Numb. xiii. (b) Psal. xliv. 19. THEY IN VAIN ATTEMPT TO DISCOURAGE HIM. 1 35 imisery, who there sat bound in affliction and irons ; and over that Valley hang the discouraging clouds of confu- sion : death also doth always spread his wings over it. (a) In a word, it is every whit dreadful, being utterly without order. Then said Christian, I perceive not yet, by what you have said, but that this is my way to the desired haven. Men. Be it thy way ; we will not choose it for ours.^ So they parted; and Christian went on his way, but still with his sword drawn in his hand, for fear lest he should be assaulted. I saw then in my dream, so far as this Valley reached there was on the right hand a very deep ditch ; that ditch is it into which the blind hath let the blind in all ages, and have both there miserably perished. f Again, behold, on the left hand there was a very dangerous quag, into which if even a good man falls he finds no bottom for his foot to stand on : into this quag king David once did fall, and had, no doubt, therein been smothered, had not he that is able plucked him out. (b) The pathway was here also exceeding narrow, and therefore good Christian was the more put to it; for when he sought in the dark to shun the ditch on the one hand, he was ready to tip over into the mire on the other : also when he sought to escape the mire, without great careful- * See what it is, when men are left to will and choose for themselves^ they prefer their own ways, though it be to destruction : their wills are averse to God's, and they choose death in the error of their life ; but the faithful soul is under the reign of grace, and he chooses to obey the will of God, and to walk in the ways of God, though they are not pleasing to flesh and blood : hence true faith is tried, and a mere empty profession made manifest. t The ditch on the right hand is error in principle, into which the blind (as to spiritual truths, blind guides) lead the blind, who are not spirtually enlightened. The quag on the left hand means outward sins and wicked- ness, which many fall into. Both are alike dangerous to pilgrims ; but the Lord will keep the feet of his saints. 1 Sam. ii. 9. (a) Job. in. 5. x. 22. (b) Psal. lxix. 14. 136 THE VALLEY OF THE SHADOW OF DEATH. ness he would be ready to fall into the ditch. # Thus he went on, and I heard him here sigh bitterly : for besides the danger mentioned above, the pathway was here so dark, that oft-times when he lifted up his foot to go forward, he knew not where, nor upon what he should set it next. About the midst of the Valley, I perceived the mouth of hell to be, and it stood also hard by the way-side: Now, thought Christian, what shall I do? And ever and anon the flame and smoke would come out in such abun- dance, with sparks and hideous noises, (things that cared not for Christian's sword, as did Apollyon before,) that he was forced to put up his sword, and betake himself to another weapon, called all-prayer: so he cried, in my hearing, " O Lord, I beseech thee deliver my soul."(a) Thus he went on a great while, yet still the flames would be reaching towards him : also he heard doleful voices, and rushing to and fro, so that sometimes he thought he should be torn to pieces, or trodden down like mire in the streets. This frightful sight was seen, and these dreadful noises was heard by him for several miles to- gether : and coming to a place where he thought he heard a company of fiendsf coming forward to meet him, he stopt, and began to muse what he had best to do : some- times he had half a thought to go back ; then again he thought he might be halfway through the valley : he re- membered also how he had already vanquished many a * A tender conscience is as much afraid of corrupt principles, as of sin- ful practices. This manifests the sincerity of the soul, even when a Chris- tian is assaulted by the most violent and complicated temptations. t But it may be asked, Why doth the Lord suffer his children to be so afflicted ? It is for his glory ; it tries their faith in him, and excites prayer to him ; but his love abates not in the least towards them, since he loving- ly inquires after them : " Who is there among you that feareth the Lord, and walketh in darkness, and hath no light?" Then lie gives most pre- cious advice to them. " Let him trust in the Lord, and stay himself upon his God. Isa. 1. 10. * Psal.cxvi. 4. Ephes. vi. 18. christian's terror and perplexity. 13? danger ; and that the danger of going back might be much more than for to go forward. So he resolved to go on : yet the fiends seemed to come nearer and nearer : but when they were come even almost at him, he cried out with a most vehement voice, "I will walk in the strength of the Lord God ;" so they gave back, and came no further. One thing I would not let slip : I took notice that now poor Christian wras so confounded that he did not know his own voice; and thus I perceived it; just when he was come over against the mouth of the burning pit, one of the wicked ones got behind him, and stept up soft- ly to him, and whisperingly suggested many grievous blasphemies to him, which he verily thought had proceed- ed from his own mind. This put Christian more to it than any thing that he met with before, even to think that he should now blaspheme him that he loved so much be- fore ; yet if he could have helped it he would not have done it : but he had not the discretion either to stop his ears or to know from whence those blasphemies came.* When Christian had travelled in this disconsolate con- dition some considerable time, he thought he heard the voice of a man, as going before him, saying, " Though 1 walk through the valley of the shadow of death I will fear no ill, for thou art with me.f (a) Then was he glad, and that for these reasons : first, be- cause he gathered from thence, that some who feared God were in this valley as well as himself: — secondly, for that * Now here the conscience manifests its tenderness, by abhorring the evil of Satan's suggestions. O what nigh access has the enemy to our hearts ! But the Lord is also nigh, to save to the uttermost all who trust in him: he will heai their ciy, and save them. Psal. civ 19. t The experience of other saints is very encouraging, for the soul finrfc That others have gone before in dreadful and dreary paths. (a) Psal. xxiii. 4. s 138 HE IS CHEERED BY THE BREAKING OF DAY. lie perceived God was with them, though in that dark and dismal state : and why not, thought he, with me ? though by reason of the impediment that attends this place I can- not perceive it(a) — thirdly, for that he hoped (could he overtake them) to have company by and by. — So he went on, and called to him that was before ; but he knew not what to answer ; for that he also thought himself to be alone. And by and by the day broke : then said Chris- tian, He hath " turned the shadow of death into the morning. "*(&) Now morning being come he looked back, not out of desire to return, but to see by the light of the day what hazards he had gone through in the dark : so he saw more perfectly the ditch that was on the one hand, and the quag that was on the other ; also how narrow the way was which led betwixt them both : also now he saw the hob- goblins, and satyrs, and dragons of the pit, but all afar off, for after break of the day they came not nigh : yet they were discovered to him, according to that which is written, " He discovereth deep things out of darkness, and bring- eth to light the shadow of death." (c) Now was Christian much affected with his deliverance from all the dangers of his solitary way ; which dangers though he feared them more before, yet he saw them more clearly now, because the light of the day made them conspicuous to him. And about this time the sun was rising ; and this was another mercy to Christian : for you must note, that though the first part of the valley of the Shadow of Death was dangerous ; yet this second part, which he was yet to go, was, if possible, far more * To walk in darkness, and not to be distressed for it, argues stupidity of soul. To have the light of God's countenance shine upon us, and not lo rejoice and be thankful, is impossible. (a) Job. ix. 11. (b) Amos v. 8. (c) Job sii. 22, CHRISTIAN SEES THE DANGERS HE HAD ESCAPED. 139 dangerous :# for, from the place where he now stood, even to the end of the valley, the way was all along set so full of snares, traps, gins, and nets, here, and so full of pits, pitfalls, deep holes, and shelvings down, there ; that had it been dark, as it was when he came the first part of the way, had he had a thousand souls, they had in reason been cast away : but, as I said, just now the sun was ri- sing. Then said he, " His candle shineth on my head, and by his light I go through darkness. "(a) In this light therefore he came to the end of the valley. Now I saw in my dream, that at the end of this valley lay blood, bones, ashes, and mangled bodies of men, even of pilgrims that had gone this way formerly : and while I was musing what should be the reason, I spied a little be- fore me a cave, where two giants, Pope and Pagan, f dwelt in old time ; by whose power and tyranny the men, whose bones, blood, ashes, &c. lay there, were cruelly put to death. But by this place Christian went without much danger, whereat I somewhat wondered ; but 1 have learnt since, that Pngan has been dead many a day ; and, as for the other, though he be yet alive, he is, by reason of age, and also of the many shrewd brushes that he met with in his younger days, grown so crazy and stiff in his joints, * This means the raging of persecution for the trutlt's sake, and those dreadful deaths which the martyrs suffered in the cause of Christ and his glorious gospel and precious salvation. But here Christian had the blessed light of the glorious gospel. t The inhabitants of this kingdom are not thought to be in any immedi- ate danger, either from Pope or Pagan. Yet something like the philoso- phical part of paganism seems to be rising from the dead, while popery grows more infirm than ever: and as, even by the confession of the Ian; King of Prussia, who was a steady friend to the philosophical infidels, " they are by no means favourable to general toleration;" it is not im- probable (says the Rev. Mr. Scott) but Pagan persecution may also in due time revive — Our author, however, has described no other persecution lhan what Protestants in his time carried on against each other wills very threat alacrity. (n) Job xsix. 3. 140 christian's song. that he now can do little more than sit in his cave's mouth, grinning at pilgrims as they go by, and biting his nails because he cannot come at them. So I saw that Christian went on his way : yet, at the sight of the the old man that sat in the mouth of the cave, he could not tell what to think ; especially because he spake to him, though he could not go after him, sayingj " You will never mend till more of you be burned." But he Leld his peace, and set a good face on it, and so went by and catched no hurt.^ Then sang Christian, " O world of wonders ! (I can say no less) That I should be preserv'd in that distress That I have met with here ! O blessed be That hand that from it hath delivered me ! Dangers in darkness, devils, hell, and sin, Did compass me while I this vale was in : Yea, snares, and pits, and traps, and nets, did lie My path about, that worthless silly I M:ght have been catch'd, entangled, and cast down : But since I live, let Jesus wear the crown." * Nothing shall harm us while we are followers of that which is good, This every faithful soul can testify — for the Lord will give grace and glory, an d no good thing will he withhold trora those who walk uprightly. Such are the inestimable blessings consequent on steadfastly fighting the good fight of faith. — The real Christian, amidst all his temptations, shall hold on his way, while his whole soul sings — " Let Jesus wear the crown." Then let my soul arise, And tread the tempter down : My captain leads me forth To conquest and a crown. A feeble saint shall wrin the day, Tho' death and hell obstruct the way. Watts- CHRISTIAN OVERTAKES FAITHFUL. 141 CHAPTER XI. CHRISTIAN MEETS WITH AN EXCELLENT COMPANION IN FAITHFUL, WITH WHOM HE HAS MUCH PROFITABLE CON- VERSATION. NOW as Christian went on his way, he came to a lit- tle ascent, which was cast up on purpose that pilgrims might see before them.* Up there, therefore, Chris- tian went ; and looking forward, he saw Faithful before him upon his journey. Then said Christian aloud, Ho, ho ! so ho ! stay, and " I will be your companion." At that Faithful looked behind him ; to whom Christian cried, "Stay, stay, till I come to you;" but Faithful answered, " No, I am upon my life, and the avenger of blood is behind me."f At this Christian was somewhat moved, and putting to all his strength, he quickly got up with Faithful, and did also over-run him ; so the iast was first. Then did Christian vain-gloriously smile, because he had gotten the start of his brother : but not taking good heed to his feet, he suddenly stumbled and fell, and could not rise again until Faithful came up to help him. J Then I saw in my dream they went very lovingly on together, and had sweet discourse of all things that had happened to them in their pilgrimage : and thus Christian began : * The Lord cares for his people : he has cast up, by means of bis word and promises, many a little- hill of prospect and cumfort in their way, that they may look forward with pleasure and delight. t It is good to beware and be jealous of what company we fall into — Many have joined hurtful professors instead ot profitable pilgrims. X How soon doth spiritual pride shew its cursed head, in thinking we have outstripped another ! Then danger is near, a tall is at hand it we humble not ourselves before the Lord. 1 he very persons hand we need to help u«, whom we had frequently undervalued. 142 THEY CONVERSE ABOUT THEIR CITF. My honoured and well beloved brother Faithful, I am glad that I have overtaken you; and that God has so tempered our spirits that we can walk as companions in this so pleasant a path.^ Faith. I had thought, dear friend, to have had your company quite from our town, but you did get the start of me ; wherefore I was forced to come thus much of the way alone. Chr. How long did you stay into the city of Destruc- tion, before you set out after me on your pilgrimage ? Faith. Till I could stay no longer ;f for there was great talk presently after you were gone out, that our city would, in a short time, with fire from heaven be burned down to the ground. Chr. What! and did your neighbours talk so ? Faith. Yes, it was for a while in every body's mouth* Chr. What ! and did no more of them but you come out to escape the danger ? Faith. Though there was, as I said, a great talk thereabout, yet I do not think they did firmly believe it. For, in the heat of the discourse, I heard some of them deridingly speak of you and your desperate journey ; for so they called this your pilgrimage. But I did believe, and do still, that the end of our city will be with fire and brim- stone from above ; and therefore I have made my escape. Chr. Did you hear no talk of neighbour Pliable ? Faith. Yes, Christian, I heard that he followed you till he came to the slough of Despond : where, as some * This episode, so to speak, with others of the same kind, gives our author a happy advantage of varyingthe characters and experiences of Christians. as found in real life ; and of thus avoiding the common fault of making one man a standard for others, in the circumstances of his religious pro- gress. t This is the case with every pilgrim. From the powerful convictions which he has from above, of his state and danger, he is urged by necessity to flee from the wrath to come. CHRISTIAN INQUIRES CONCERNING PLIABLE. I4!i Said, he fell in ; but he would not be known to have so done ; but I am sure he was soundly bedaubed with that kind of dirt. Chr. And what said the neighbours to him ? Faith. He hath since his going back been had greatly in derision, and that among all sorts of people ; some do mock and despise him, and scarce will any set him on work. He is now seven times worse than if he had ne- ver gone out of the city. Chr. But why should they be so set against him, since they also despised the way that he forsook ? Faith. O, they say, " Hang him ; he is a turncoat ! he was not true to his profession :" I think God has stir- red up even his enemies to hiss at him, and make him a proverb, because he hath forsaken the way. (a) Chr. Had you no talk with him before you come out? Faith. I met him once in the streets, but he leered away on the other side, as one ashamed of what he had done: so I spake not to him. * Chr. Well, at my first setting out, I had hopes of that man ; but now I fear he will perish in the overthrow of the city : for " it hath happened to him according to the true proverb, The dog is turned to his vomit again ; and the sow that was washed, to her wallowing in the mire. (b) Faith. They are my fears of him too : but who can hinder that which will be ? Well, neighbour Faithful, said Christian, let us leave him, and talk of things that more immediately concern ourselves. Tell me now what you have met with in the * Apostates from the profession of Christ cannot look his followers boldly in the face ; some convictions will follow them, till their hearts are hardened, and their consciences seared- (a) Jer. xxix. 18, 19. (b) 2 Pet. ii. 22. 144 FAITHFUL RELATES HOW HE MET WITH WANTOtf. way as you came : for I know you have met with some things, or else it may be writ for a wonder. Faith. I escaped the slough that I perceived you fell into, and got up to the gate without that danger ;* only I met with one, whose name was Wanton, that had like to have done me a mischief. Chr. It was well you escaped her net ; Joseph was hard put to it by her, and he escaped her as you did; but it had like to have cost him his life. (a) But what did she say to you ? Faith. You cannot think, but that you know some- thing, what a flattering tongue she had ; she lay at me hard to turn aside with her, promising me all manner of content. f Chr. Nay, she did not promise you the content of a good conscience. Faith. You know that I mean all carnal and fleshly content. Chr. Thank God you have escaped her : " the ab- horred of the Lord shall fall into her ditch. "(6) Faith. Nay, I know not whether I did wholly escape her or no.J Chr. Why, I trow you did not consent to her desires. Faith. No, not to detile myself; for I remembered an old writing that I had seen, which said, " her steps take hold on hell."(c) So I shut mine eyes, because I would * Though no sinner will flee from the wrath to come to Christ for sal- vation, till the Spirit has convinced of sin, and deserved wrath and de- struction : yet all do not fall under the like despondency of soul, at first setting out. t Fleshly lusts will plead hard, and promise fair. Happy those who look to the Lord for power against them, and eye his precious promises; that we may escape them t A jealous conscience is grieved for temptations of the flesh to lust, and can hardly quit itself of guilt. This makes the cleansing blood of Christ exceeding precious, while the soul is sunk into humility and self loathing. (a) Gen. xxxix, 11— 13. (b) Prov. xxii. 14. (c) Frov. v. 5. Jobxxxi. 1 AND ALBO WITH ADAM THE FIRST. 145 not be bewitched with her looks :— then she railed on me, and I went my way. Chr. Did you meet with no other assault as you came ? Faith. When I came to the foot of the hill called Difficulty, I met with a very aged man, who asked me what I was, and whither bound ? I told him that I was a pilgrim to the Celestial City. Then said the old man, Thou lookest like an honest fellow ; wilt thou be content to dwell with me, for the wages that I shall give thee ? Then I asked him his name, and where he dwelt ? He said his name was Adam the first,* and that he dwelt in the town of Deceit, (a) I asked him then what was his work? and what the wages he would give? He told me, that his work was many delights ; and his wages, that I should be his heir at last. 1 further asked what house he kept, and what other servants he had ? So he told me that his house was maintained with all the dainties in the world, and that his servants were those of his own beget- ting. Then I asked how many children he had ? He said, that he had but three daughters, " the Last of the Flesh, the Lust of the Eyes, and the Pride of Life ;"(b) and that I should marry them if I would. Then I asked how long time he would have me to live with him? And he told flic, as long as he lived himself. Chr. Well, and what conclusion came the old man and you to at last ? Faith. Why, at first I found myself somewhat incli- nable to go with the man, for I thought he spake very fair ; but looking in his forehead as I talked with him, * That is original sin, and inward corruption, which has infected a\u: whole nature. (a) Ephe?. iv. 22. (b) 1 Joha ii. 16 T 146 ESCAPED HIM WITH DIFFICULTY AND PAIN. I saw there written, " Put off the old man with his deeds. "^ Chr. And how then ? Faith. Then it came burning hot into my mind, what- ever he said, and however he flattered, when he got me home to his house, he would sell me for a slave. So I bid him forbear to talk, for I would not come near the door of his house. Then he reviled me, and told me, that he would send such a one after me, that should make my way bitter to my soul. So I turned to go away from him ; but just as I turned myself to go thence, I felt him take hold of my flesh, and gave me such a deadly twitch back, that I thought he had pulled part of me after him- self :f this made me cry, "O wretched man !"(«) — So I went on my way up the hill. Now, when I had got about half way up I looked be- hind me, and saw one coming after me, swift as the wind ; so he overtook me just about the place where the settle stands. Just there, said Christian, did I sit down to rest me ; but being overcome with sleep, I there lost this roll out of my bosom. Faith. But, good brother, hear me out : so soon as the man overtook me, he was but a word and a blow ; for down he knocked me, and laid me for dead. But when I was a little come to myself again, I asked him wherefore he served me so ? He said, because of thy secret inclin- ing to Adam the first :J and with that he struck me an- * Blessed is the man who does not consult with flesh and blood, but looks to and obeys what is written by the Lord. t Though original sin is hard to be borne, it is good to be sensible of its evil. Though ii makes us cry, " O wretched !" yet it tends to keep up a sense of our want of Christ, and of the worth of him, and that nothing less than being delivered by the blood of Christ, will perfect our salvation. t This is afterwards explained to be Moses, or the law of God. Think not that the law reacheth only to outward actions : nay, but it reacheth to (a) Rom. vii- 24. PASSED THE HOUSE BEAUTIFUL. 147 other deadly blow on the breast, and beat me down back- ward : so I lay at his foot as dead as before. When I came to myself again I cried him mercy : but he said, I know not how to show mercy : and with that knocked me down again. He had doubtless made an end of me but that one came by and bid him forbear. Chr. Who was it that bid him forbear? Faith. I did not know him at first, but as he went by I perceived the holes in his hands and his side : then I concluded that he was our Lord. So I went up the hill. Chr. The man that overtook you was Moses. He spareth none, neither knoweth he how to show mercy to those that transgress his law. Faith. I know it very well; it was not the first time that he has met with me. It was he that came to me when I dwelt securely at home, and that told me he would burn my house over my head if I staid there. ^ Chr. But did you not see the house that stood there on the top of the hill on the side of which Moses met you? Faith. Yes, and the lions too, before I came at it: — but, for the lions, I think they were asleep ; for it was about noon ; — and because I had so much of the day be- fore me, I passed by the Porter, and came down the hill. Chr. He told me, indeed, that he saw you go by ; but I wish you had called at the house, for they would have showed you so many rarities, that you would scarce have forgot them to the day of jour death. But pray tell me, did you meet nobody in the valley of Humility ? the thoughts and intents of the heart. It knocks a man's hopes down and curses him to death, even only for secretly inclining to sin. So strict, so spiritual, so pure, is the holy law of God. Hence none but self-righteous, vain-glorious souls can place the least confidence in their obedience to the law and trust in their own righteousness for justification. * That sinner who never had a threatening fiery visit from Moses, is yet asleep in his sins, and secure in his soul, though under the curse and wrath of the fierv law of God. 148 MET DISCONTENT — WAS ASSAULTED BY SHAME. Faith. Yes, I met with one Discontent, who would willingly have persuaded me to go back again with him : his reason was, for that the valley was altogether without honour. He told me moreover, that there to go was the way to disoblige all my friends, as Pride, Arrogancy, Seif-Conceil, Worldly-Glory, with others, who he knew, as he said, would be very much offended if I made such a fool of myself as to wade through this valley.* Chr. Well, and how did you answer him? Faith. I told him, That although all these that he named might claim kindred of me, and that rightly, (for indeed they were my relations according to the flesh;) yet since I became a pilgrim, they have disowned me, as I also have rejected them ; and therefore they are to me now no more than if they had never been of my lineage, I told him, moreover, that as to this valley, he had quite misrepresented the thing ; for " before honour is humility," " and a haughty spirit before a fall." There- fore, said I, I had rather go through this valley to the honour that was so accounted by the wisest, than choose that which he esteemed most worthy our affections. Chr. Met you with nothing else in that valley? Faith. Yes, I met with Shame; but, of all the men that I met with in my pilgrimage, he, I think, bears the wrong name. The other would be said nay, after a little argumentation and somewhat else : but that bold-faced Shame would never have done. Chr. Why, what did he say to you? Faith. What! why he objected against religion itself; * Hnre observe the different experience of Christians, in regard to the enemies they met with. We do not read that Christian was attacked by Discontent, as Faithful was : but yet Faithful reasoned, and got the better of this enemy. Many pilgrims go on much more contented than others. The reasoning of faith will ever prevail over that discontent which springs from ride, arrogancy, self-conceit, and a thirst for worldly glory, riches, and pleasure. WAS ASSAULTED BY SHAME — HIS IMPORTUNITY. 149 he said, it was a pitiful, low, sneaking business for a man to mind religion ; he said that a tender conscience was an unmanly thing; and that for a man to watch over his words and ways, so as to tie up himself from that hector- ing liberty that the brave spirit of the times accustomed themselves unto, would make him the ridicule of the times He objected also, that but few mighty rich, or wise, were ever of my opinion ; nor any of them neither, before they were persuaded to be fools, and to be of a voluntary fondness to venture the loss of all for nobody knows what, (a) He moreover objected the base and low estate and condition of those that were chiefly the pil- grims of the times in which they lived ; also their igno- rance, and want of understanding in all natural science. — Yea, he did hold me to it at that rate also, about a great many more things than here I relate ; as, that it was a shame to sit whining and mourning under a sermon, and a shame to come sighing and groaning home : that it was a shame to ask my neighbour forgiveness for petty faults, or to make restitution where I have taken from any. He said also, that religion made a man grow strange to the great, because of a few vices, which are called by finer names ; and made him own and respect the base, because of the same religious fraternity ; and is not this, said he, a shame ?* * Nothing can be a stronger proof that we have lost the image of God, than that shame which is natural to us, concerning the things of God. This, joined to the shame of man, is a very powerful enemy to God's truths, Christ's glory, and our soul's comfort Better at once get rid of our ap- prehensions, by declaring boldly for Christ and his cause, than stand shiv- ering on the brink of profession, ever dreading the loss of our good name and reputation : for Christ says, (awful words) " Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when he coraeth in the glory of his Father." Mark viii. 38. It is one thing to be attacked by shame and another vhing to be conquered by it. (a) John vii.48. 1 Cor, i.26- iii. 18- Phil. iii. 7— #> 150 HIS ARGUMENTS ANSWERED BY FAITHFUL* Chr. And what did you say to him? Faith. Say ! why I could not tell what to say at first* Yea, he put me so to it, that my blood came up in my face: even this Shame fetched it up, and had almost beat me quite off. But at last I began to consider that "that which is highly esteemed among men is had in abomination with God. "(a) And I thought again, this Shame tells me what men are; but it tells me nothing what God, or the word of God is. And I thought more- over, that at the day of doom we shall not be doomed to death or life, according to the hectoring spirits of the world, but according to the wisdom and law of the High- est. Therefore, thought I, what God says is best, though all the men in the world are against it : seeing then that God prefers his religion ; seeing God prefers a tender con- science ; seeing they that make themselves fools for the kingdom of heaven are wisest ; and that the poor man that lovest Christ is richer than the greatest man in the world that hates him — Shame, depart, thou art an enemy to my salvation ; shall I entertain thee against my sove- reign Lord? how then shall I look him in the face at his coming ? Should I now be ashamed of his ways and ser- vants, how can I expect the blessing ?(&) But indeed this Shame was a bold villain ; I could scarce shake him out of my company: yea, he would be haunting of me, and continually whispering me in the ear, with some one or other of the infirmities that attend religion : but at last I told him, it was but in vain to attempt further in this busi- ness; for those things that he disdained, in those did I »ee most glory : and so at last I got past this importunate one. And when I had shaken him off, then I began to sing : (a) Lukexvi. 15. (/,) Mark viii 38- FAITHFUL SHAKES OFF SHAME. 151 w The trials that those men do meet withal, That. are obedient to the heavenly call, Are manifold and suited to the flesh, And come, and come, and come again afresh: That now, or sometimes else, we by them may Be taken, overcome, and cast away. O let the, pilgrims, let the pilgrims, then Be vigilant, and quit themselves like men." Chr. I am glad, my brother, that thou didst withstand this villain so bravely ; for of all, as thou sayest, I think be has the wrong name : for he is so bold as to follow us in the streets, and to attempt to put us to shame before all men ; that is, to make us ashamed of that which is good.* But if he was not himself audacious, he would never at- tempt to do as he does : but let us still resist him ; for, notwithstanding all his bravadoes, he promoteth the fool, and none else. " The wise shall inherit glory," said So- lomon ; " but shame shall be the promotion of fools." (a) Faith. I think we must cry to him, for help against Shame, that would have us be valiant for truth upon the earth. Chr. You say true : but did you meet nobody else in that valley ? Faith. No, not I, for I had sunshine all the rest of * Christian experiences perfectly agree in regard to shame. No one ever set out for glory, but he was attacked by shame in the way. Giving way to shame, prevents much glory being brought to our Jesus, who is not ashamed to call us brethren. Heb. ii. 11. Alas! we are prone to be ashamed of Christ, of his words, and of his ways, which should be our greatest glory. 0 let us cry for more boldness for Christ, our best friend, that shame may hide its pitiful head, and skulk away from us as our great- est enemy. Asham'd of Jesus ! ye§ we may, When we've no sin to wash away, No tears to wipe, no joys to crave, Or no immortal soul to save. (a) Pro v. iii. 35- 152 HAD SUN8HIXE THROUGH THE VALLEYS. the way through that, and also through the valley of the Shadow of Death. Chr. It was well for you ; I am sure it fared far oth- erwise with me : I had for a long season, as soon as almost I entered into that valley, a dreadful combat with that foul fiend Apollyon ; yea, I thought verily he would have killed me, especially when he got me down, and crushed me under him, as if he would have crushed me to pieces : for as he threw me, my sword flew out of my hand ; nay, he told me he was sure of me ; but I cried to God, and he heard me, and delivered me out of all my troubles. Then I entered into the valley of the Shadow of Death, and had no light for almost half the way through it. I thought I should have been killed there over and over : but at last day brake, and the sun rose, and I went through that which was behind with far more ease and quiet. THEY OVERTAKE TALKATIVE HIS 153 CHAPTER XII. THE PICTURE OF AN EMPTY PROFESSOR ACCURATELY DRAWN IN THE CHARACTER OF TALKATIVE, SON OF MR. SAY- WELL OF PRATING ROW. MOREOVER I saw in my dream, that as they went on, Faithful, as he chanced to look on one side, saw a man, whose name is Talkative, walking at a distance besides them ;* for in this place there was room enough for them all to walk. He was a tall man, and something more comely at a distance than at hand. To this man Faithful addressed himself in this manner : Friend, whither away ? are you going to the heavenly- country ? Talk. I am going to the same place. Faith. That is well; then I hope we may have your good company. Talk. With a very good will, will I be your com- panion. Faith. Come on then, and let us go together, and let us spend our time in discoursing of things (hat are profi- table. Talk. To talk of things that are good, to me is very acceptable, with you or with any other ; and 1 am glad that I have met with those that incline to so good a work ; for, to speak the truth, there are but few that care thus to spend their time as they are in their travels; but choose much rather to be speaking of things to no profit : and this hath been a trouble to me. * There is a great difference between having notions in the head, and being able to talk of doctrines of grace, and experiencing the grace and power of those doctrines in the heart. Look to yourselves. 2 John 6. u 154 PLAUSIBLE CONVERSATION WITH FAITHFUL. Faith. That is indeed a thing to be lamented: for what thing so worthy of the use of the tongue and mouth of men on earth, as are the things of the God of heaven ? Talk. I like you wonderful well, for your sayings are full of conviction : — aid, I will add, what things are so pleasant, and what so profitable, as to talk of the things of God ? What things so pleasant ? that is, if a man hath any de- light in things that are wonderful: for instance, if a man doth delight to talk of the history or the mystery of things ; or if a man doth love to talk of miracles, wonders, or signs, — where shall he find things recorded so delight- ful, and so sweetly penned, as in the holy scripture ? Faith. That's true : but to be profited by such things in our talk be our chief design. Talk. That is it that I said ; for to talk of such things is most profitable : for by so doing a man may get know- ledge of many things ; as, of the vanity of earthly things, and the benefit of things above. Thus in general : but more particularly, by this a man may learn the necessity of the new birth ; the insufficiency of our works ; the need of Christ's righteousness, &c. Besides, by this a man may learn what it is to repent, to believe, to pray, to suffer, or the like ; by this also a man may learn what are the great promises and consolations of the gospel, to his own comfort. Further, by this a man may learn to re- fute false opinions, to vindicate the truth, and also to in- struct the ignorant.^ Faith. All this is true, and glad am I to hear these things from you. * Is not here the very standard of orthodoxy ? Hence observe, a mere professor may learn, like a parrot, to talk of sound doctrines, and may have a sound judgment concerning them ; while his heart is rotten, as to any experience of them, love to them, and the power and influence of them upon his affections and his life. Many own Christ for their master now, whom as their Judge he will condemn hereafter. FAITHFUL BEGUILED BY TALKATIVE. 1o5 Talk. Alas ! the want of this is the cause that so few understand the need of faith, and the necessity of a work of grace in their soul, in order to eternal life ; but ignorantly live in the works of the law, by the which a man can by no means obtain the kingdom of heaven. Faith. But, by your leave, heavenly knowledge of these is the gift of God : no man attaineth to them by human industry, or only by the talk of them. Talk. All that I know very well : for a man can re- ceive nothing except it be given him from heaven ; all is of grace, not of works : I could give you an hundred scriptures for the confirmation of this. Well then, said Faithful, what is that one thing that we shall at this time found our discourse upon ? Talk. What you will : I will talk of things heavenly or things earthly ; things moral or things evangelical ; things sacred or things profane ; things past or things to come ; things foreign or things at home ; things more es- sential or things circumstantial ; provided that all be done to our profit. Now did Faithful begin to wonder ; and stepping to Christian (for he walked all this while by himself) he said to him, but softly, What a brave companion have we'got ! surely this man will make a very excellent pil- grim. At this Christian modestly smiled, and said, This man, with whom you are so taken, will beguile with this tongue of his twenty of them who know him not. Faith. Do you know him then ? Chr. Know him ? yes, better than he knows himself. Faith. Pray what is he? Chr. His name is Talkative ; he dwelleth in our town ; I wonder that you should be a stranger to him ; only T consider that our town is large. 156 CHRISTIAN KNOWS AND EXPOSES HIM. Faith. Whose son is he ? and whereabouts doth he dwell ? Chr. He is the son of one Say -well, he dwelt in Prating-row ; and is known, of all that are acquainted with him, by the name of Talkative in Prating-row ; and, notwithstanding his fine tongue, he is but a sorry fellow.*- Faith. Well, he seems to be a very pretty man. Chr. That is, to them that have not a thorough ac- quaintance with him ; for he is best abroad, near home he is ugly enough : your saying, that he is a pretty man, brings to my mind what I have observed in the work of the painter, whose pictures show best at a distance, but very near more unpleasing. Faith. I am ready to think you do but jest, because you smiled. Chr. God forbid that I should jest (though I smiled) in this matter, or that I should accuse any falsely. I will give you a further discovery of him : this man is for any company, and for any talk ; as he talketh now with you, so will he talk when he is on the ale-bench ; and the more drink he hath in his crown, the more of these things he hath in his mouth : religion hath no place in his heart, or house, or conversation ; all he hathlieth in bis tongue, and his religion is to make a noise therewith. f Faith. Say you so? then I am in this man greatly deceived. Chr. Deceived ! you may be sure of it : remember * Are we not forbid to speak evil of any man ? Titus Hi. 2. Is not Christian guilty of this ! No; for where the glory of God, and honour ot the gospel is at stake, and there is danger of a brother's being deceived by a mere talkative, loose, wicked professor, here it is right, and the nature of things require it, that we should detect and expose such in a becoming spirit. t Such professors there are now, as there always were. The blessed cause is wounded by them, and the most glorious truths through them are brought into contempt. There is more hurt to be got by them, than from the utterly ignorant and profane. Shun and avoid such. talkative's true character. 157 the proverb. " They say, and do not ;" but " the king- dom of God is not in word, but in power."(a) He talk- eth of prayer, of repentance, of faith, and of the new birth : but he knows but only to talk of them. I have been in his family, and have observed him both at home and abroad ; and I know what I say of him is the truth. His house is as empty of religion as the white of an egg is of savour. There is there neither prayer, nor si^n of repen- tance for sin ; yea, the brute, in his kind serves God far bet- ter than he. He is the very stain, reproach, and shame, of religion, to all that know him:(6) it can hardly have a good word in all that end of the town where he dwells, through him. Thus say the common people that know him — " A saint abroad, and a devil at home.,, His poor family finds it so : he is such a churl, such a railer at, and so unreasonable with his servants, that they neither know how to do for, or speak to him. Men that have any dealings with him say it is better to deal with a Turk than with him ; for fairer dealings they shall have at his hands. This Talkative, if it be possible, will go beyond them, defraud, beguile, and over-reach them. Besides, he brings up his sons to follow his steps ; and if he finds in any of them a "foolish timorousness" (for so he calls the first appearance of a tender conscience,) he calls them fools, and block-heads, and by no means will employ them in much, or speak to their commendations before others. — For my part, I am of opinion that he has by his wicked life caused many to stumble and fall ; and will be, if God prevents not, the ruin of many more.* * Read this and tremble, ye whose profession lies only on your tongue, but who never experienced the love and grace of Christ in your souls. O how do you trifle wiih the grace of God, and with the holy word of truth ! 0 what an awful account have you to give hereafter to a holy, (a) Matt, xxiii. 3. 1 Cor. iv. 20 (?>) Rom. ii. 23, 24. 158 DIFFERENCE BETWEEN SAYING AND DOINC Faith. Well, my brother, I am bound to believe you ; not only because you say you know him, but also because like a Christian you make your reports of men. For I cannot think that you speak those things of ill will, but; because it is even so as you say. Chr. Had I known him no more than you, I might per haps have thought of him as at the first you did : yea, had he received this report at their hands only, that are enemies to religion, I should have thought it had been a slander, (a lot that often falls from bad men's mouths, up* on good men's names and professions:) but all these things, yea, and a great many more as bad, of my own knowledge, I can prove him guilty of. Besides, good men are ashamed of him ; they can neither call him brother nor friend : the very naming of him among them, makes them blush, if they know him. Faith. Well, I see that saying and doing are two things, and hereafter I shall better observe this distinction. Chr. They are two things indeed, and are as diverse as are the soul and the body ; for, as the body without the soul is but a dead carcass, so saying, if it be alone, is but a dead carcass also. The soul of religion is the prac- tic part : " pure religion and undented, before God and the Father, is this : to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." (a) This Talkative is not aware of: he thinks that hearing and saying will make a good Christian ; and thus he deceiveth his own soul. Hearing is but as the sowing of the seed ; talking is not sufficient to prove that heart-searching God ! Ye true pilgrims of Jesus, read this, and give glory to your Lord, for saving you from resting in barren notions, and taking up with talking of truths ; and that he has given you to know the truth in its power, to embrace it in your heart, and to live and walk under its sancti- fying influences. Who made you to differ ? (a) James i. 22—27. MERE TALKERS, UNCLEAN. 159 fruit is indeed in the heart and life : and let us assure our- selves that at the day of doom men shall be judged ac- cording to their fruits ;(o) it will not be said then, " Did you believe ?" but " Were you doers, or talkers only ?# and accordingly shall they be judged. The end of the world is compared to our harvest ; and you know men at harvest regard nothing but fruit. Not that any thing can be accepted that is not of faith ; but I speak this (o show you how insignificant the profession of Talkative will be at that day. Faith. This brings to my mind that of Moses, by which he described the beast that is clean :(b) — he is such an one that parteth the hoof, and cheweth the cud ; not that parteth the hoof only, or that cheweth the cud only. The hare cheweth the cud, but yet is unclean, because he parteth not the hoof. And this truly resembleth Talka- tive ; he cheweth the cud, he seeketh knowledge! he cheweth upon the word ; but he divideth not the hoof, he parteth not with the way of sinners ; but, as the hare, he retaineth the foot of a dog or bear, and therefore he is unclean. Chr. You have spoken, for aught I know, the true gospel sense of those texts. And I will add another thing : Paul calleth some men, yea, and those great talkers too, M sounding brass and tinkling cymbals ;" that is, as he expounds them in another place, " things without life giv- ing sound. "(c) (s Things without life ;" that is, without * Though sinners are redeemed, and their sins washed away by the blood of Christ — though by faith they are fully justified, though the gift, of God is eternal life, through Jesus Christ : yet none are partakers of these invaluable blessings, but those who have living faith in Christ. And this faith, which is the gift of God, manifests itself by its obedience to the will of God, and in bringing forth fruits to the glory of God. Therefore let no one deceive himself: for faith without works is dead, and a dead faith ne- ver begets living hope upon a risen Saviour : nor will it avail, when he *haH appear as the Judge. («) Mat- xiii. 23. (b) Lev.xi. Dent sir, (c) 1 Cor. xiii. 1—3. xiv. 7. 160 faithful's question to talkative. the true faith and grace of the gospel ; and consequently things that shall never be placed in the kingdom of hea- ven among those that are the children of life, though their sound, by their talk, be as it were the tongue or voice of an angel. Faith. Well, I was not so fond of his company at first, but am as sick of it now. What shall we do to be rid of him ? Chr. Take my advice, and do as I bid you, and you shall find that he will soon be sick of your company too* except God shall touch his heart and turn it. Faith. What would you have me to do 1 Chr. Why, go to him, and enter into some serious dis- course about the power of religion ; and ask him plainly, when he has approved of it, (for that he will,) whether this thing be set up in his heart, house, or conversation ?# Then Faithful stepped forward again, and said to Talk- ative, Come, what cheer ? how is it now ? Talk. Thank you, well ; I thought we should have had a great deal of talk by this time. Faith. Well, if you will, we will fall to it now ; and since you left it with me to state the question, let it be this : How doth the saving grace of God discover itself when it is in the heart of man ? Talk. I perceive, then, that our talk must be about the power of things : well, it is a very good question, and I shall be willing to answer you : and take my answer in brief thus : — first, where the grace of God is in the heart, Without this, all is empty notion, mere sound, and unavailing profes- sion. Men only take up fancy for faith ; the form of godliness instead ot the power : and the old nature is dressed up in the specious appearance of new pretensions. True faith will ever shew itself by its fruits: a real conversion, by the life and conversation. Be not deceived: God is not. mocked with the tongue, if the heart is not right towards him in love and. obedience. FAITHFUL REPUTES TALKATIVE. 1 6 1 it causeth there a great outcry against sin. — Secondly, — Faith. Nay, hold, let us consider of one at once: I think you should rather say, It shows itself by inclining the soul to abhor its sin. Talk. Why, what difference is therebetween crying out against, and abhorring of, sin ? Faith. Oh! agreatdeal. A man may cry out against sin, of policy, but he cannot abhor it, but by virtue of a godly antipathy against it: I have heard many cry out against sin in the pulpit, who yet can abide it well enough in the heart, house, and conversation. Joseph's mistress cried with a loud voice, as if she had been very holy ; but she would willingly, notwithstanding that, have committed uncleanness with him.(«) Some cry out against sin, even as the mother cries out against her child in her lap, when she calleth it slut, and naughty girl, and then falls to hug- ging and kissing it. Talk. You lie at the catch, I perceive. Faith. No, not I ; I am only for setting things right. But what is the second thing whereby you will prove a discovery of a work of grace in the heart ? Talk. Great knowledge of gospel mysteries. Faith. This sign should have been first ; but, first or last, it is also false ; for knowledge, great knowledge, may be obtained in the mysteries of the gospel, and yet no work of grace in the soul.(/;. Yea, if a man have all knowledge, he may yet be nothing, and so, consequently, be no child of God. When Christ said, " Do ye know all these things ?" and the disciples had answered, Yes, — he added, " Blessed are ye if ye do them." He doth not lay the blessing in the knowing of them, but in the doing of them. For there is a knowledge that is not at- (a) Gen. xsxix, 11—15. (b) 1 Co. xiii. w 162 AND SHEWS THE SIGNS OF A WORK OF GRACE. tended with doing : " he that knoweth his master's will.. and doeth it not." A man may know like an angel, and yet be no Christian : therefore your sign of it is not true. Indeed, to know, is a thing that pleaseth talkers and boasters ; but to do, is that which pleaseth God. Not that the heart can be good without knowledge ; for without that the heart is naught. There are therefore two sorts of knowledge : knowledge that resteth in the bare specu- lation of things, and knowledge that is accompanied with the grace of faith and love ; which puts a man upon doing even the will of God from the heart : the first of these will serve the talker; but without the other, the true Christian is not content : " Give me understanding, and I shall keep thy law ; yea, I shall observe it with my whole heart." (a) Talk. You lie at the catch again ; this is not for edi- fication. Faith. Well, if you please, propound another sign how this work of grace discovereth itself where it is. Talk. Not I ; for I see we shall not agree. Faith. Well, if you will not, will you give me leave to do it ? Talk. You may use your liberty. Faith. A work of grace in the soul discovereth itself? either to him that hath it, or to standers by. To him that hath it, thus : it gives him conviction of sin, especially of the defilement of his nature, and the sin of unbelief, for the sake of which he is sure to be damned, if he findeth not mercy at God's hand, by faith in Jesus Christ, (b) This sight and sense of things worketh in him sorrow and shame for sin ; he findeth, moreover, reveal- ed in him the Saviour of the world, and the absolute ne- cessity of closing with him for life ; at the which he find- fa; Psal. cxix. 34. (b) Mark xvi. 16. John xvi. 8, 9. Rom. vii. 24. APPLIES THEM TO TALKATIVE's CONSCIENCE. 163 eth hungerings and thirstings after him ; to which hunger- ings, &c. the promise is made. (a) Now according to the strength or weakness of his faith in his Saviour, so is his joy and peace, so is his love to holiness, so are his de- sires to know him more, and also to serve him in this world. But though, I say, it discovereth itself thus un- to him, yet it is but seldom that he is able to conclude that this is a work of grace : because his corruptions now, and his abused reason, make his mind to misjudge in this matter : therefore in him that hath this work, there is required a very sound judgment, before he can with stea- diness conclude that this is a work of grace. To others it is thus discovered : — 1. By an experimen- tal confession of his faith in Christ. — 2. By a life answer- able to that confession ; to wit, a life of holiness : heart- holiness, family-holiness (if he hath a family,) and by con- versation-holiness in the world ; which in the general teacheth him inwardly to abhor his sin, and himself for that in secret ; to suppress in it his family, and to promote holiness in the world ; not by talk only, as an hypocrite or talkative person may do, but by a practical subjection in faith and love to the power of the word.#(fr) And now, Sir, as to this brief description of the work of grace, and also the discovery of it, if you have aught to object, object ; if not, then give me leave to propound to you a second question. * This, and this only, is what will evidence (hat we are real disciples of Christ, honour his name and his truths, and recommend his religion in the world. Without this power of godliness, we have only a name to live, while we are dead to the power of the gospel. Examine yourself: look to your ways. (a) Psal. xxxviii. 18. Jer. xxxi. 19. Matt, v, 6. Acts iv. 12. Gal. i. 15, 16. Rev. xxi.6. (6) Psal. 1. 23. Ezek. xx. 43 Matt. r. 8. John xiv. 15. Rom. X. 9 10. Phil iii- 17—20. *6^ WHO DEPARTS OFFENDED. Talk. Nay, my part is not now to object, but to bear : let me therefore have your second question. Faith. It is this : Do you experience this first part of the description of it ; and doth your life and conver- sation testify the same ? or standeth your religion in word or tongue, and not in deed and truth ? Pray, if you in- cline to answer me in this, say no more than you know the God above will say Amen to ; and also nothing but what your conscience can justify you in : " for not he who commendelh himself is approved, but whom the Lord commendeth.,, Besides, to say I am thus and thus, when my conversation, and all my neighbours tell me I lie, is great wickedness.^ Then Talkative at first began to blush ; but recovering himself, thus he replied : You come now to experience, to conscience, and God ; and to appeal to him for justi- fication of what is spoken : this kind of discourse I did not expect ; nor am I disposed to give an answer to such questions ; because I count not myself bound thereto, un- less you take upon you to be a catechiser ; and though you should so do, yet I may refuse to make you my judge. But I pray, will you tell me why you ask me such ques- tions Tf Faith. Because I saw you forward to talk, and be- cause I knew not that you had aught else but notion. — Besides, to tell you all the truth, I have heard of you, that you are a man whose religion lies in talk, and that * Blessed, faithful dealing ! O that it was more practised in the world and in the church ! How then would vain talkers be detected in the one, and driven out of the other ! t H^art-searching, soul-examining, and close-questioning of the con- duct of life, will not do with talkative professors. Ring a peal on the doc- trines of grace, and many will chime in with you ! but speak closely how grace operates upon the heart, and influences the life to follow Christ in self-denying obedience, they cannot bear it : they are offended with you, and will turn away from you, and call you legal, CONVERSATION RELATIVE TO TALKATIVE. K).^ your conversation gives this your profession the lie. — They say you are a spot among Christians ; and that re- ligion fareth the worse for your ungodly conversation ; that some already have stumbled at your wicked ways, and that more are in danger of being destroyed thereby ; your religion and an ale-house, and covetousness, and un" cleanness, and swearing, and lying, and vain company, keeping, &c. will stand together. The proverb is true of you, which is said of a whore, to wit, that " she is a shame to all women;" so you are a shame to all profes- sors. Talk. Since you are ready to take up reports, and to judge so rashly as you do, 1 cannot but conclude you are some peevish or melancholic man, not fit to be discoursed with : and so, adieu. * Then came up Christian, and said to his brother, I told you how it would happen ; your words and his lusts could not agree. He had rather leave your company than re- form his life ; but he is gone, as I said : let him go, the loss is no man's but his own : he has saved us the trouble of going from him; for he continuing (as I suppose he will do) as he is, he would have been but a blot in your company : besides, the apostle says, " From such with- draw thyself." Faith. But lam glad we had this little discourse with him ; it may happen that he will think of it again : how- ever, I have dealt plainly with him, and so am clear of his blood if he perisheth.f Chr. You did well to talk so plainly to him as you * Where the heart is rotten, it will ward off conviction, turn from a faithful reprover, condemn him, and justify itself. Faithful dealing will not do for unfaithful souls. Mind not that, but be faithful to the truth. t Mind this. These are right principles to act from, and right ends to have in view, in faithful reproving, or aiming to convict our fellow-sin- ner?. Study and pursue the^e 166 CONVERSATION RELATIVE TO TALKATIVE. did ; there is but little of this faithful dealing with mefl now-a-days, and that makes religion to stink so in the nos- trils of many as it doth : for there are these talkative fools, whose religion is only in words, and are debauched and vain in their conversation, that, being so much admitted into the fellowship of the godly, do puzzle the world, blemish Christianity, and grieve the sincere. I wish that all men would deal with such as you have done; then should they be either made more conformable to religion, or the company of saints would be too hot for them. — Then did Faithful say — " How Talkative at first lifts up his plumes ? How bravely doth he speak ! How he presumes To drive down all before him ! But so soon As Faithful talks of heart-work, like the moon That's past the full, into the wane he goes : And so will all but he that heart-work knows." Thus they went on talking of what they had seen by the way, and so made that way easy which would other- wise no doubt have been tedious to them : for now they went through a wilderness.* * Spiritual observations and conferences on past experiences, are very enlivening to the soul. They very often change the wilderness of dejec- tion into a garden of delights ; and so beguile the weary steps of pilgrims through tedious paths. O Christians, look more to Christ, and talk more foeacu other of His love to you, and dealings with you. CHRISTIAN AND FAITHFUL MEET EVANGELIST. 167 CHAPTER XIII. PERSECUTION EXHIBITED, IN THE TREATMENT OF CHRIS- TIAN AND FAITHFUL IN VANITY FAIR. NOW when Christian and Faithful were got almost quite out of this wilderness, Faithful chanced to cast his eye back, and spied one coming after them, and he knew him. Oh ! said Faithful to his brother, Who comes yonder ? Then Christian looked, and said, It is my good friend Evangelist. Aye, and my good friend too, said Faith- ful ; for it was he that set me in the way to the gate. — Now as Evangelist came up unto them, he thus saluted them : Peace be with you, dearly beloved ; and peace be to your helpers. Chr. Welcome, welcome, my good Evangelist, the sight of thy countenance brings to my remembrance thy ancient kindness and unwearied labours for my eternal good. And a thousand times welcome, said good Faithful ; thy company, O sweet Evangelist, how desirable is it to us poor pilgrims !* Then said Evangelist, How hath it fared with you, my friends, since the time of our last parting? what have you met with, and how have you behaved yourselves ?f * A sincere and cordial love for gospel ministers, under a sense of their being made instrumental to our soul's profit, is a sure and a blessed sigu ©fa pilgrim's spirit. t To inquire after the concerns and prosperity of the soul, should al- ways be the business of faithful ministers of Christ : but is not this sadly neglected ? 0 how often do ministers visit and depart, without close ex- perimental converse with their people ! Hence both suffer present loss;, and much harm is the consequence. 168 evangelist's exhortation. Then Christian and Faithful told him of all things that had happened to them in the way ; and how, and with what difficulty, they had arrived to that place. Right glad am I, said Evangelist, not that you have met with trials, but that you have been victors, and for that you have, notwithstanding many weaknesses, continued in the way to this very day. I say, right glad am I of this thing, and that for my own sake and your's. I have sow- ed and you have reaped ; and the day is coming, when " both he that sowed and they that reaped shall rejoice together ;" that is, if you hold out; " for in due time ye shall reap, if you faint not."(a) The crown is before you, and it is an incorruptible one ; " so run, that you may obtain it." Some there be that set out for this crown, and after they have gone far for it, another comes in and takes it from them ; " hold fast therefore that you have, let no man take your crown :"(b) you are not yet out of the gun- shot of the devil : " you have not resisted unto bloody striving against sin:" let the kingdom be always before you, and believe steadfastly concerning things that are in- visible : let nothing that is on this side the other world get within you : and, above all, look well to your own hearts, and to the lusts thereof, for they are " deceitful above all things, and desperately wicked :" set your faces like a flint ; you have all power in heaven and earth on your side.* Then Christian thanked him for his exhortation ; but told him withal, that they would have him speak further to them for their help the rest of the way ; and the rather, * Here is a blessed word of encouragement, of warning and of exhor- tation, to be steadfast in faith, joyful in hope, watchful over our hearts, and to abound in the work of the Lord. All this is constantly necessary for pilgrims. Faithful ministers will give advice, and pilgrims will be thankful for such. (a) John iv.36. Gal. vi. 9. (6) 1 Cor. ix. 24— 27. Rev. Hi. \ FORETELLS THEIR APPROACHING TRIALS. 169 for that they well knew that he was a prophet, and could tell them of things that might happen unto them, and how they might resist and overcome them. To which request Faithful also consented. So Evangelist began as follow- eth: My sons, you have heard in the words of the truth of the gospel, that " you must through many tribulations en- ter into the kingdom of heaven." And again, that " in every city, bonds and afflictions abide on you ;" and therefore you cannot expect that you should go long on your pilgrimage without them, in some sort or other. — You have found something of the truth of these testimo- nies upon you already, and more will immediately follow : for now, as you see, you are almost out of this wilderness, and therefore you will soon come into a town, that you will by and by see before you ; and in that town you will be hardly beset with enemies, who will strain hard but they will kill you ; and be you sure that one or both of you must seal the testimony which you hold with blood : but " be you faithful unto death, and the King will give you a crown of life." He that shall die there, although his death will be unnatural, and his pains perhaps great, he will yet have the better of his fellow, not only be- cause he will be arrived at the Celestial City soonest, but because he will escape many miseries that the other will meet with in the rest of his journey. But when you are come to the town, and shall find fulfilled what I have here related, then remember your friend, and quit your- selves like men ; and "commit the keeping of your souls to your God in well-doing, as unto a faithful Creator."* * Woe unto them that fold their hands, and fall asleep in strong confi- dence. You see what hard work yet lay before these pilgrims. Let us ever remember, this is not our rest- We must be pressing forward, fight- ing the good fight of faith, labouring to enter into that rest which remain' X 170 VANITT FAIR DESCRIBED. Then I saw in my dream that, when they were got out of the wilderness, they presently saw a town before them ; the name of that town is Vanity ; and at that town there is a fair kept, called Vanity Fair : it is kept all the year long : it beareth the name of Vanity Fair, because the town where it is kept is " lighter than vanity," and also, because all that is there sold, or that cometh thither, is vanity. As is the saying of the wise, " All that cometh is vanity. "(a) This fair is no new-erected business, but a thing of an- cient standing : I will shew you the original of it. Almost five thousand years agone, there were pilgrims walking to the Celestial City, as these two honest persons are : and Beelzebub, Apollyon, and Legion, with their companions, perceiving, by the path that the pilgrims made, that their way to their city lay through this town of Vanity, they contrived here to set up a fair ; a fair, wherein should be sold all sorts of vanity ; and that it should last all the year long : therefore, at this fair, are all such merchandise sold, as houses, lands, trades, pla- ces, honours, preferments, titles, countries, kingdoms, lusts, pleasures ; and delights of all sorts, as whores, bawds, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not ! And moreover, at this fair there is at all times to be seen jugglings, cheats, games, plays, fools, apes, knaves, and rogues, and that of every kind. Here are to be seen too, and that for nothing, thefts, eth for the people of God : looking diligently, lest we fail of the grace of God. Heb. xii. 5. (a) Eccles. i. 2—14. ii. 17. xi. 8. Isaiah il. 17. FURTHER ACCOUNT OF VANITY FAIR. 171 murders, adulteries, false-swearers, and that of a blood-red colour.* And as in other fairs of less moment, there are several rows and streets under their proper names, where such wares are vended, so here likewise you have the proper places, rows, streets, (viz. countries and kingdoms,) where the wares of this fair are soonest to be found. Here is the Britain row, the French row, the Italian row, the Spanish row, the German row, where several sorts of vanities are to be sold. But as in other fairs some one commodity is as the chief of all the fair, so the ware of Rome and her merchandise is greatly promoted in this fair : only our English nation, with some others, have taken a dislike thereat. f Now, as I said, the way to the Celestial City lies just through the town where this lusty fair is kept : and he that will go to the City, and yet not go through this town " must needs go out of the world." The Prince of prin- ces himself, when here, went through this town to his own country, asd that upon a fair day too : yea, and as I think, it was Beelzebub, the chief lord of this fair, that invited him to buy of his vanities ; yea, would have made him lord of the fair, would he but have done him reverence as he went through the town : yea, because he was such a person of honour, Beelzebub had had him from street to street, and showed him all the kingdoms of the world in a little time, that he might, if possible, allure that Bles- * A just description of this wicked world. How many, though they profess to be pilgrims, have never yet set one foot out of this fair ; hut live in it all the year round ! They walk according to the course of this world. Eph. ii. 2. For the God of this world hath blinded (heir mind. 1 Cor. iv. 4. You cannot be a pilgrim, if you are not delivered from this world and its vanities ; for if you love the world, if it has your supreme affections, the love of God is not in you. 1 John ii. 15. You have not one grain of faith in Jesus. t The docrine of the church of Rome. It is much to be wished, that the vile presumption of man's bartering with God, and purchasing a title. 1T2 A HUBBUB IN THE FAIR, sed One, to cheapen and buy some of his vanities ; but he had no mind to the merchandise, and therefore left the town without laying out so much as one farthing upon these vanities.(a) This fair, therefore, is an ancient thing, of long standing, and a very great fair. Now these pilgrims, as I said, must needs go through this fair. Well, so they did ; but, behold, even as they entered into the fair, all the people in the fair were moved, and the town itself, as it were, in a hubbub about them : and that for several reasons : for, First, The pilgrims were clothed with such kind of raiment, as was diverse from the raiment of any that trad- ed in that fair. The people, therefore, of the fair, made a great gazing upon them : some said they were fools ;(&) some, they were bedlams ; and some, they were outland- ish men. Secondly, And, as they wondered at their apparel, so they did likewise at their speech ; for few could under- stand what they said : they naturally spoke the language of Canaan ; but they that kept the fair, were the men of this world : so that from one end of the fair to the other, they seemed barbarians each to the other. Thirdly, But that which did not a little amuse the merchandisers was, that these pilgrims set very light by all their wares : they cared not so much as to look upon them : and if they called upon them to buy, they would put their fingers in their ears, and cry, " Turn away mine eyes from beholding vanity ;(c) and look upwards, signifying, that their trade and traffic was in heaven. to heaven, by his performing terms and conditions of salvation, meriting heaven by his good works, and procuring justification by his own obedi- ence, to the exalting his pride, and the debasing the work and glory of Christ, was totally rejected by us. But alas ! these proud, unscriptural notions too much prevail. (a) Matt. iv. 8, 9. Luke iv. 5—7. (b) 1 Cor. iv. 9? 10. (c) Psal. cxis. 37. THE PILGRIMS APPREHENDED AND EXAMINED 173 One chanced mocking-ly, beholding the carriages of the men, to say unto them, "What will ye buy?" but they looking gravely upon him, said, We " buy the truth ?"*(a) At that, there was an occasion taken to des- pise the men the more : some mocking, some taunting some speaking reproachfully, and some calling upon others to smite them. At last, things came to a hubbub and great stir in the fair, insomuch that all order was con- founded. Now was word presently brought to the great one of the fair, who quickly came down, and deputed some of his most trusty friends to take those men into examina- tion, about whom the fair was almost overturned. So the men were brought to examination ; and they that sat upon them, asked them whence they came, whither they went, and what they did there in such an unusual garb ? The men told them that they were pilgrims and strangers in the world ; and that they were going to their own coun- try, which was the heavenly Jerusalem ;(&) and that they had given no occasion to the men of the town, nor yet to the merchandisers, thus to abuse them, and to stop them in their journey ; except it was for that, when one asked them what they would buy, they said they would buy the truth. — But they that were appointed to examine them, * An odd reply. What do they mean ? That they are neither afraid nor ashamed to own, what was the one object of their soul's pursuit. The Truth, Understand hereby, that the whole world, which lieth in wicked- ness, suffer themselves to be deceived by a lie, and are under the delusion of the lather of lies. In opposition to this, all believers in Christ are said to be of the truth. 1 John iii. 19. They know and believe that capital truth with which God speaks from heaven, " This is my beloved Son, in whom I am well pleased." Matt iii. 17. This truth, that Jesus is the Son of God, and our only Saviour, lies at the foundation of all their hope : and to get more acquainted with him, is the grand object of their pursuit. — For this the world hates them ; and Satan, who is an enemy to this truth, stirs up the world against them. " For (says our Lord) they are not of the world, even as I am not of the world." John xvii. 16. (a) Prov. sxiii. 29. (b) Heb. xi. 13—16, 1 74 THEIR CONFINEMENT AND MEEK BEHAVIOUR* did not believe them to be any other than bedlams and mad, or else such as came to put all things into confusion in the fair. Therefore they took them and beat them, and besmeared them with dirt, and then put them into the cage, that they might be made a spectacle to all the men in the fair.* Therefore they lay for some time, and were made the objects of any man's sport, or malice, or re- venge ; the great one of the fair laughing still at all that befell them. But the men being patient, and " not ren- dering railing for railing, but contrariwise blessing," and giving good words for bad, and kindness for injuries done, some men in the fair, that were more observing and less prejudiced than the rest, began to check and blame the baser sort, for their continual abuses done by them to the men : they therefore in angry manner let fly at them again, counting them as bad as the men in the cage, and telling them, that they seemed confederates, and should be made partakers of their misfortune. The others replied, that, for aught they could see, the men were quiet and sober, and intended no body any harm : and that there were ma- ny that traded in their fair, that were more worthy to be put into the cage, yea, and pillory too, than were the men that they had abused. Thus after divers words had passed on both sides, (the men behaving themselves all the while very wisely and soberly before them,) they fell to some blows among themselves, and did harm one to another. f Then * If we possess nothing to distinguish us from the rest of the world, which lieth in wickedness, and for which they will hate and despise us, we have no reason to conclude that we are new creatures in Christ Jesus. If we are Christ's, we must become fools for Christ, and be counted as mad by those who know not Christ ; for if alive to Christ, we shall be cru- cified to the world. " Woe be unto you, if all men speak well of you," saith Christ. Luke vi. 26. t It is common for the world to be divided in their opinions about pil- grims. A Christian conduct and behaviour will put to silence the gainsay- ing of some wicked men ; and sometimes win others to become follow- ers of Christ. O pilgrims, look well to your spirit, temper, and conduct fowards the men of f his world, who keep vanity fairs all the year. THEIR INDICTMENT. 175 were these two poor men brought before their examiners again, and there charged as being guilty of the late hub- bub that had been in the fair. So they beat them pitiful- ly, and hanged irons upon them, and led them in chains up and down the fair, for an example and terror to others, lest any should speak in their behalf, or join themselves unto them. But Christian and Faithful behaved them- selves yet more wisely, and received the ignominy and shame that was cast upon them, with so much meekness and patience, that it* won to their side (though but few in comparison of the rest) several of the men in the fair. — This put the other party yet into a greater range, inso- much that they concluded the death of these two men. — Wherefore they threatened, that neither cage nor irons should serve their turn," but that they should die for the abuse they had done, and for deluding the men of the fair. Then were they remanded to the cage again, until fur- ther order should be taken with them. So they put them in, and made their feet fast in the stocks. Here, therefore, they called again to mind, what they had heard from their faithful friend Evangelist, and were the more confirmed in their ways and sufferings by what he told them would happen to them. They also now comforted each other, that whose lot it was to suffer, even he should have the best of it ; therefore each man secret- ly wished that he might have that preferment : but com- mitting themselves to the all-wise disposal of Him that ruleth all things, with much content they abode in the condition in which they were, until they should be other- wise disposed of. * It is acting in the spirit and temper of Christ that will gain adversaries over to him ; whereas a contrary spirit is a dishonour to Christ, a reproach to his cause, never did good to others, nor left the soul in the solid posses- sion of the peace of God. 176 THEIR INDICTMENT. Then a convenient time being appointed, they brought them forth to their trial, in order to their condemnation. When the time was come, they were brought before their enemies, and arraigned. The Judge's name was Lord Hate-good : their indictment was one and the same in sub- stance, though somewhat varying in form ; the contents whereof was this : " That they were enemies to, and disturbers of, their trade : that they had made commotions and divisions in the town, and had won a party to their own most danger- ous opinions, in contempt of the law of their prince."1* Then Faithful began to answer, that he had only set himself against that which had set itself against Him that is higher than the highest. And, said he, as for disturb- ance, I make none, being myself a man of peace ; the parties that were won to us, were won by beholding our truth and innocence, and they are only turned from the worse to the better. And as to the king you talk of, since he is Beelzebub, the enemy of our Lord, I defy him and all his angels. Then proclamation was made, that they that had aught to say for their lord the king, against the prisoner at the bar, should forthwith appear and give in their evidence. So there came in three witnesses, to wit, Envy, Supersti- tion, and Pickthank : they were then asked, if they knew the prisoner at the bar ; and what they had to say for their lord the king against him ? Then stood forth Envy, and said to this effect : My lord, I have known this man a long time, and will attest upon my oath before this honourable bench, that he is — * You see your calling, brethren. Has no such indictment been ever brought against you ? Then it is to be feared, what Pharoah said to the Israelites may be said to you : Ye are idle, ye are idle, in the ways of (he Lord ; ye want love to his name, fervency for his truth, and zeal for his glory, and the good of precious souls- THE EVIDENCE OP ENVY. .175 Judge. Hold, give him his oath. So they sware him. Then he said, My lord, this man, notwithstanding his plausible name, is one of the vilest men in our country ; he neither regardelh prince nor people, law nor custom ; but doeth all that he can to pos- sess all men with certain of his disloyal notions, which he in the general calls "principles of faith and holiness. And, in particular, I heard him once myself affirm, that Christianity and the customs of our town of Vanity were diametrically opposite, and could not be reconciled. By which saying, my lord, he doth at once not only condemn all our laudable doings, but us in the doing of them. Then did the judge say unto him, Hast thou any more to say 1 Envy. My lord, I could say much more, only I would not be tedious to the court. Yet, if need be, when the other gentlemen have given in their evidence, rather than any thing shall be wanting that will despatch him, I will enlarge my testimony against him.- — So he was bid to stand by.* Then they called Superstition, and bid him look upon the prisoner : they also asked, what he could say for their lord the king against him ? Then they sware him ; so he began : My lord, I have no great acquaintance with this man, nor do I desire to have further knowledge of him ; how- ever, this I know, that he is a very pestilent fellow, from * The spirit of wisdom asks, " Who is able (o stand before envy?" Prov. xxvii. 4. Envy is the very temper of the devil It is natural to us all. But why should the children of this world envy God's children ? for they are strangers to the spiritual good things they enjoy. They neither seek them, nor care for them, but laugh and deride them- Herein the very spirit of Satan is manifest. He envied Christ, beingthe Son of God : he stirred up Judas to betray him, and the Jews for envy delivered him Matt, xxxvii 18: and the same spirit works in all the children of Satan against the children of God Y 176 SUPERSTITION, AND PICKTHANK. some discourse that the other day I had with him in this town ; for then, talking with him, I heard him say that our religion was naught, and such by which a man could by no means please God. Which saying of his, my lord, your lordship very well knows, what necessarily thence will follow, to wit, that we still do worship in vain, are yet in our sins, and finally will be damned ; and this is that which I have to say.^ Then was Pickthank sworn, and bid say what he knew in behalf of their lord the king, against the prisoner at the bar. My lord, and you gentleman all, this fellow I have known of a long time, and have heard him speak things that ought not to be spoken ; for he hath railed on our noble prince Beelzebub, and hath spoken contemptibly of his honourable friends, whose names are the Lord Old- man, the Lord Carnal-delight, the Lord Luxurious, the Lord Desire of- vain-glory, my old Lord Lechery, Sir Having Greedy, with all the rest of our nobility : and he hath said, moreover, that if all men were of his mind, if possible there is not one of these noblemen should have any longer a being in this town. Besides, he hath not been afraid to rail on you, my lord, who are now appoint- ed to be his judge, calling you an ungodly villain, with many other such-like villifj inj terms, with which he hath bespattered most of the gentry of our town.f * Superstition, or false devotion, is a most bitter enemy to Christ's truths and to his followers. This fellow's evidence is true ; for as the lawyers said ot Christ'? doctrine, " Master, thus saying, thou reproachest us also- Luke xi. 45 ; so false worshippers, who rest in forms, and rites, and shadows, are stung to the quick al those who wo -hip God in the spirit, rejoice in Christ Jesus- and have no confidence in (he flesh. Such a conduct pours the utmost contempt upon all the doctrines and supersti- tions of carnal men. t As «oon as the poor sinner says, " O Lord our God, other lords be- sides thee have had the dominion over me : but by thee alone will i make mention of thy name. lsa. xxVi. 13 ; your officious Fickthanks are FAITHFUL REPLIES TO THE WITNESSES. 177 When this Pickthank had told his tale, the judge di- rected his speech to the prisoner at the bar, saying, Thou renegade, heretic an i traitor, hast thou heard what these honest gentlemen have witnessed against thee 1 Faith. May I speak a few words in my own defence ? Judge. Sirrah, sirrah, thou deservests to live no lon- ger, but to be slain immediately upon the place ; yet, that all men may see our gentleness towards thee, let us hear what thou vile renegade hast to say. Faith. I say then, in answer to what Mr. Envy hath spoken, I never said aught but this, that what rule, or laws, or custom, or people, were flat against the word of God, are diametrically opposite to Christianity. If I have said amiss in this, convince me of my error, and I am ready here before you to make my recantation. As to the second, to wit, Mr. Superstition, and his charge against me, I said only this, that in the worship of God there is required a divine faith ; but there can be no divine faith without a divine revelation of the will of God. Therefore, whatever is thrust into the worship of God, that is not agreeable to divine revelation, cannot be done but by an human faith, which faith will not be profit- able to eternal life. As to what Mr. Pickthank hath said, (say I avoiding terms, as that I am said to rail, and the like,) that the prince of this town, with all the rabblement, his attend- ants, by this gentleman named, are more fit for being in hell than in this town and country ; and so the Lord have mercy upon me.* always ready to bear testimony against him : and a blessed testimony this is, it is well worth living to gain, and dying in the cause of. If we are real disciples of Christ, the world will hate us for his sake. John vii- 7. * This is the Christian's plea and his glory : While he knows, the ten- der mercies of the wicked are cruel, Prov. xii. 10 ; yet he also knows that the merciful kindness of the Lord is great, and the truth of the Lord en- dureth for ever. Psalm civii. 2. 178 LORD HATE-GOOD S CHARGE TO THE JURY. Then the judge called to the jury (who all this while stood by to hear and observe,) Gentlemen of the jury, you see this man, about whom so great an uproar hath been made in this town : you have also heard, what those worthy gentlemen have witnessed against him ; also you have heard his reply and confession ; it lieth now in your breasts to hang him, or save his life ; but yet I think meet to instruct you in our law. There was an act made in the days of Pharoah the great, servant to our prince, that, lest those of a contrary religion should multiply and grow too strong for him, their males should be thrown into the river. (a) — There was an act also made in the days of Nebuchadnezzar the great, another of his servants, that whoever would not fall down and worship his golden image, should be thrown in- to the fiery furnance.(fe) — There was also an act made in the days of Darius, that whoso for some time called upon any God but him should be cast into the lions' den.(c) Now the substance of these laws this rebel has broken' not only in thought (which is not to be borne,) but also in word and deed ; which must therefore needs be intolera- ble. For that of Pharoah ; — his law was made upon suspi- cion, to prevent mischief, no crime yet being apparent ; but here is a crime apparent, For the second and third ; — you see he disputeth against our religion ; and for the treason he hath confessed he deserveth to die the death. Then went the jury out, whose names were Mr. Blind- man, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live- loose, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Implacable . who every one gave in his private verdict against him (a) Exod. i. (b) Dan. iii. (c) Dan. vi. faithful's condemnation and martyrdom. 179 among themselves, and afterwards unanimously concluded to bring him in guilty before the judge. And first among themselves, — Mr. Blindman, the foreman, said, I see clearly, that this man is an heretic. Then said Mr. No- good, away with such a fellow from the earth. Ay, said Mr. Malice, for I hate the very looks of him. Then said Mr. Love-lust, I could never endure him. Nor I, said Mr. Live-loose, for he would always be condemning my way. Hang him, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind. My heart riseth against him, said Mr. Enmity. He is a rogue, said Mr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us despatch him out of the way, said Mr. Hate-light. Then said Mr. Implacable, might I have all the world given me, I could not be reconciled to him : therefore let us forth- with bring him in guilty of death. * And so they did ; therefore he was presently condemned to be had from the place where he was, to the place from whence he came, and there to be put to the most cruel death that could be invented. They therefore brought him out, to do with him ac- cording to their law ; and first they scourged him, then they buffeted him, then they lanced his flesh with knives ; after that they stoned him with stones, Ihen pricked him with their swords ; and last of ail they buroed him to ashes at the stake. Thus came Faithful to his end. Now I saw that there stood behind the multitude a chariot and a couple of horses waiting for Faithful, who, so soon as his adversaries had despatched him, was taken up into it, and straightway was carried up through the * A blessed verdict! well worthy of every pilgrim to obtain. Reader, do you profess to be one ? See then that ytu study to act so as to gain such a verdict from such a jury! and then be sure that Christ will pro- nounce, " Well done, tlfou good and faithful servant, enter thou into the joy of thy Lord." Matt xxv. 21. 180 christian's song. clouds, with sound of trumpet, the nearest way to the Celestial gate. But as for Christian, he had some respite, and was remanded back to prison; so he (here remained for a space : but He that overrules all things, having the power of their rage in his own hand, so brought it about that Christian for that time escaped them, and went his way. And as he went he sung : saying, " Well, Faithful, thou hast faithfully profest Unto thy Lord, of whom thou shalt be blest : When faithless ones, with all their vain delights, Are crying out under their hellish plights : Sing Faithful, sing, and let thy name survive ; For though they kilPd thee, thou art yet alive." CHRISTIAN AND HOPEFUL MEET BY-ENDS. 1 ft I CHAPTER XIV. CHRISTIAN MEETS WITH ANOTHER EXCELLENT COMPAN- ION IN HOPEFUL— DIALOGUES BETWEEN THEM, BY ENDS, MONEY-LOVE, AND DEMAS. NOW I saw in my dream that Christian went not forth alone ; for there was one whose name was Hopeful, (be- ing so made by the beholding of Christian and Faithful, in their words and behaviour in their sufferings at the fair,) who joined himself unto him : and, entering into a brotherly covenant, told him that he would be his com- panion. Thus one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage.^ This Hopeful also told Christian, that there were many more of the men in the fair, that would take their time and follow after. So I saw that quickly after they were got out of the fair, they overtook one that was going before them, whose name was By-ends : so they said to him, What country- man, Sir? and how far go you this way ? He told them that he came from the town of Fair-speech, and he was going to the Celestial City, but told them not bis name. From Fair-speech ! said Christian : is there any good that lives there 1{a) Yes, said By-ends, I hope. Pray, Sir, what may I call you? said Christian. Bye. I am a stranger to you, and you to me : if you * I have ot'ten recorded it with thankfulness, (observes the Rev. Mr. Mason ) that though in the dreary day ot my pikr-image, the Lord hath taken away a dear and faithful Christian friend, y^t he has always raised up another. \ very great blessing this, for which Christians can never b& thankful enough. (a) Prov. xxvi. 23. 182 CHRISTIAN INQUIRES INTO HIS PRINCIPLES. be going this way, I shall be glad of your company : if not, I must be content. This town of Fair-speech, said Christian, I have heard of, and as I remember, they say it is a wealthy place. By-e. Yes, I will assure you that it is; and I have ve- ry many rich kindred there. Chr. Pray who are your kindred there, if a man may be so bold ? By-e. Almost the whole town ; and, in particular, my Lord Turn-about, my Lord Time-server, my Lord Fair- speech, from whose ancestors that town first took its name ; also Mr. Smooth-man, Mr. Facing-both ways, Mr. Any- thing ; and the parson of our parish, Mr. Two-tongues, was my mother's own brother by father's side : and, to tell you the truth, I am become a gentleman of good qual- ity, yet my great-grandfather was but a waterman, look- ing one way and rowing another, and I got most of my estate by the same occupation. Chr. Are you a married man? Bye. Yes, and my wife is a very virtuous woman, the daughter of a virtuous woman ; she was my Lady Feign- ing's daughter, therefore she came of a very honourable family, and is arrived to such a pitch of breeding, that she knows how to carry it to all, even to prince and pea- sant. It is true we somewhat differ in religion from those of the stricter sort, yet but in two small points : First, we never strive against wind and tide : — Secondly, we are always most zealous when religion goes in his silver slippers ; we love much to walk with him in the street, if the sun shines, and the people applaud him.^ * I9 not this too much the case with professors of this day ? The Spirit of truth says, ". All who live godly in Christ Jesus, shall suffer persecution.'1 2 Tim. iii. 2. But how many act as if they had found the art of making the Spirit of truth a liar ? for they can so trim and shape their conduct, as they vainly think, to follow Christ, and yet to keep in with the world which 19 at enmity against him. A most fatal, soul-deceiving error ' THEV DISAGREE ABOUT RELIGION. 183 Then Christian stepped a little aside to his fellow Hopeful, saying, It runs in my mind, that this is one By- ends, of Fair-speech ; and if it be he, we have as very a knave in our company as dwelleth in all these parts. — Then said Hopeful, Ask him ; methinks he should not be ashamed of his name. So Christian came up with him again, and said, Sir, you talk as if you knew some- thing more than all the world doth ; and, if I take not my mark amiss, I deem I have half a guess of you : is not. your name Mr. By-ends, of Fair-speech ? By-e. This is not my name ; but indeed it is a nick- name that is given me, by some that cannot abide rne, and I must be content to bear it as a reproach, as other good men have borne their's before me. Chr. But did you never give an occasion to men to call you by this name ? By-e. Never, never ! the worst that ever Jv,did to give them an occasion to give me this name was, that I had always the luck to jump in my judgment with the present way of the times, whatever it was ; and my chance was to get thereby. But if things are thus cast upon me, let me count them a blessing; but let not the malicious load me therefore with reproach.* Chr. I thought indeed that you were the man that I heard of; and, to tell you what I think, I fear this name belongs to you more properly than you are willing we should think it doth. By-e. Well, if you will thus imagine, I cannot help it : you will find me a fair company-keeper, if you will still admit me your associate. Chr. If you will go with us, you must go against wind * How artful, how delusive, are the reasonings of such men. O beware of this spirit. In opposition to this, watch and pray earnestly; that ye may not be double-minded, but sincere until the day of Christ, z 184 CHRISTIAN AND HOPEFUL WITHDRAW FROM HIM. and tide ; the which, I perceive, is against your opinion ; you must also own Religion in his rags, as well as when in his silver slippers ; and stand by him too when bound in irons, as well as when he walketh the streets with ap- plause. By-e. You must not impose, nor lord it over my faith ; leave me to my liberty, and let me go with you. Chr. Not a step farther, unless you will do in what I propound as we. Then said By-ends, I shall never desert my old prin- ciples, since they are harmless and profitable. If I may not go with you, I must do as I did before you overtook me ; even go by myself, until some overtake me that will be glad of my company.^ Then I saw in my dream, that Christian and Hopeful forsook him, and kept their distance before him ; but one of them looking back, saw three men following Mr. By- ends, and, behold, as they came up with him, he made them a very low congee ; and they also gave him a com- pliment. The men's names were, Mr. Hold-the world, Mr. Money-love, and Mr. Save-all ; men that Mr. By- ends had formerly been acquainted with ; for in their mi- nority they were schoolfellows, and were taught by one Mr. Gripeman, a schoolmaster in Love-gain, which is a market-town in the county of Coveting, in the north. This schoolmaster taught them the art of getting, either by violence, cozenage, flattery, lying, or by putting on a guise of religion ; and these four gentlemen had attained much of the art of their master, so that they could each of them have kept such a school themselves. . * Mind how warily these pilgrims acted towards this deceitful profes- sor. They did not too rashly take up an ill opinion against him ; but when they had full proof of what he was, they did not hesitate one mo- ment, but dealt faithfully with him, and conscientiously withdrew from him. Love should always move slowly in receiving a report, but ever deal faithfully when it is plain the men are not what they profess to be, DISCOURSE WITH BY-ENDS ABOUT THE PILGRIMS. 185 Well, when they had, as I said, thus saluted each other, Mr. Money-love said to Mr. By-ends, Who are they upon the road before us 1 for Christian and Hopeful were yet within view. By-e. They area couple of far countrymen, that after their mode are going on pilgrimage. Money. Alas ! why did they not stay, that we might have had their good company ? for they, and we, and you, Sir, I hope, are going on pilgrimage. By-e. We are so indeed : but the men before us are so rigid, and love so much their own notions, and do also so lightly esteem the opinion of others, that let a man be never so godly, yet if he jumps not with them in all things, they thrust him quite out of their company. Save. That's bad: but we read of some that are righteous over-much, and such men's rigidness prevails with them to judge and condemn all but themselves ; but I pray, what and how many were the things wherein you differed ? By-e. Why they, after their headstrong manner, con- clude, that it is their duty to rush on their journey all weathers; and I am for waiting for wind and (ide. They are for hazarding all for God at a clap, and I am for ta- king all advantages to secure my life and estate. They are for holding their notions, though all other men be against them ; but I am for religion in what, and so far, as the times and my safety will bear if. They are for re- ligion when in rags and contempt ; but I am for him when he walks in his golden slippers, in the sunshine, and with applause.* * Notwithstanding By-ends could be reserved and upon his guard with faithful pilgrims, yet he can speak out boldly to those ot his own spirit and character. O the treachery of the desperate wicked heart ! Who can know it ? Noone: but the heart-searching God. 186 BY ENDS PROPOSES A QUESTION. Hold. Ay, and hold you there still, good Mr. By- ends : for my part, I can count him but a fool, that hav- ing the liberty to keep what he has, shall be so unwise as to lose it. Let us be wise as serpents ; it is best to make hay while the sun shines; you see how the bee lieth still in winter, and bestirs her only when she can have profit with pleasure. God sends sometimes rain and sometimes sun shine : if they be such fools to go through the first, yet let us be content to take fair weath- er along with us. For my part, 1 like that religion best, that will stand with the security of God's good blessings unto us : for who can imagine, that is ruled by his reason, si ice God has bestowed upon us the good things of this life, but that he would have us keep them for his sake I Abraham and Solomon grew rich in religion. And Job says that a good man "shall lay up gold as dust." But he must not be such as the men before us, if they be as you have described them. Save. I think that we are all agreed in this matter, and therefore there needs no more words about it. Money. No, there needs no more words about this matter indeed ; for he that believes neither scripture nor reason, (and you see we have both on our side,) neither knows his own liberty, nor seeks his own safety. By-e. My brethren, we are, as you see, going all on pilgrimage, and for our better diversion from things that are bad, give me leave to propound unto you this ques- tion: Suppose a man, a minister or a tradesman, &c. should have an advantage lie before him to get the good blessings of this iife, yet so as that he can by no means come by them, except in appearance at least, he becomes extra- ordinary zealous in some points of religion that he med- money-love's answer. 1CT died not with before, — may he not use this means to attain his end, and yet be aright honest man? Money. I see the bottom of your question; and, with these gentlemen's good leave, I will endeavour to shape you an answer. And first, to speak to your question, as it concerns a minister himself. Suppose a minister, a worthy man, possessed but of a very small benefice, and has in his eye a greater, more fat and plump by far : he has also now an opportunity of getting it, yet so as by being more studious, by preaching more frequently and zealously, and because the temper of the people requires it, by altering of some of his principles: for my part, I see no reason but a man may do this, provided he has a call, ay, and more a great deal besides, and yet be an honest man. For why; 1. His desire of a greater benefice is lawful ; this can- not be contradicted, since it is set before him by Provi- dence ; so then he may get it if he can, making no ques- tion for conscience' sake. 2. Besides his desire after that benefice makes him more studious, a more zealous preacher, &c. and so makes him a better man, yea, makes him better improve his parts, which is according to the mind of God. 3. Now, as for the complying with the temper of his people by deserting, to serve them, some of his princi- ples, this argueth that he is of a self-denying temper, of a sweet and winning deportment ; and so more tit for the ministerial function. 4. I conclude, then, that a minister that changes a small for a great should not, for so doing, be judged as covetous ; but rather, since he is improved in his parts ami industry thereby, be counted as one that pursues his call, and ihe opportunity put into his hand to do good. And now to the second part of the question, which con- 183 THEY PROPOSE THE QUESTION TO THE PILGRIMS- cerns the tradesman you mentioned ; suppose such an one to have but a poor employ in the world ; but by be- coming religious he may mend his market, perhaps get a rich wife, or more and far better customers to his shop. For my part, I see no reason but this may be lawfully done. For why ? 1. To become religious is a virtue, by what means so- ever a man becomes so. 2. Nor is it unlawful to get a rich wife, or more custom to my shop. 3. Besides, the man that gets these by becoming re- ligious, gets that which is good, of them that are good, by becoming good himself; so then here is a good wife, and good customers, and good gain, and all these by becoming religious, which is good : therefore, to become religious to get all these is a good and profitable design.* This answer, thus made by this Mr. Money-love to Mr. By-end's question, was highly applauded by them all ; wherefore they concluded upon the whole that it was most wholesome and advantageous. And because, as they thought, no man was able to contradict it, and be- cause Christian and Hopeful were yet within call, they jointly agreed to assault them with this question as soon as they overtook them : and the rather, because they had opposed Mr. By-ends before. So they called after them, and they stopped, and stood still till they came up to them : but they concluded, as they went, that not Mr. * Here is worldly wisdom, infernal logic, and the sophistry of Satan We hear this language daily from money-loving professors, who are des- titute of the power of faith, and the reasoning of godliness. But in oppo- sition to all this, the Holy Ghost testifies, " the love of money is the root of all evil. 1 Tim. vi. 10. and a covetous man is an idolater. Col. iii. 5 tiearthis and tremble, ye avaricious professors. Remember, ye follow- ers of the Lamb, ye are called to let your conversation be without cove- tousness. Heb. xiii. 5. Your Lord testifies, ye cannot serve God and mammon. Lukexvi. 13. CHRISTIAN ANSWERS IT SCRIPTUR ALLY. I8t> By-ends, but old Mr. Hold-the-world, should propound the question to them ; because, as they supposed, their answer to him would be without the remainder of that heat that was kindled between Mr. By-ends and them at their parting a little before. So they came up to each other, and after a short salu- tation, Mr. Hold-the-world propounded the question to Christian and his fellow, and bid them to answer it if they could. Then said Christian, Even a babe in religion may an- swer ten thousand such questions. For if it be unlawful to follow Christ for loaves, as it is, John, vi. how much more is it abominable to make of him and religion a stalk- ing horse, to get and enjoy the world ? Nor do we find any other than heathens, hypocrites, devils, and witches, that are of this opinion. Heathens : for when Hamor and Shechem had a mind to the daughter and cattle of Jacob, and saw that there were no ways for them to come at them, but by becoming cir- cumcised ; they say to their companions, " If every male of us be circumcised, as they are circumcised, shall not their cattle, and their substance, and every beast of theirs, be ours ?" Their daughters and their cattle were that which they sought to obtain, and their religion the stalking horse they made use of to come at them. Read the whole story, Genesis xxiv. 22 — 24. The hypocritical Pharisees were also of this religion ; long prayers were their pretence : but to get widows* houses was their intent, and greater damnation was from God their judgment. (a) Judas the devil was also of this religion : he was reli- gious for the bag, that he might be possessed of what was (a) Luke xx. 4G, 47. 190 CHRISTIAN ANSWERS IT SCRIPTURALLY. therein ; but he was lost, a cast a-way, and the very son of perdition. Sknon the witch was of this religion too ; for he would have had the Holy Ghost, that he might have got money therewith ; and his sentence from Peter's mouth was ac- cordingly.^) Neither will it go out of my mind, but that that man, that takes up religion for the world, will throw away reli- gion for the world; for so surely as Judas designed the world in becoming religious, so surely did he also sell re- ligion and his Master for the same. — To answer the ques- tion therefore affirmatively, as I perceive you have done, and to accept of, as authentic, such answer, is both heath- enish, hypocritical, and devilish ; and your reward will be according to your works. — Then they stood staring one upon another, but had not wherewith to answer Christian. Hopeful also approved of the soundness of Christian's an- swer ; so there was a great silence among them. Mr. By- ends and his company also staggered and kept behind, that Christian and Hopeful might outgo them. Then said Christian to his fellow, If these men cannot stand before the sentence of men, what will they do with the sentence of God ? And, if they are mute when dealt with by ves- sels of clay, what will they do when they shall be re- buked by the flames of a devouring fire ?* Then Christian and Hopeful outwent them again, and went till they came to a delicate plain, called Ease ; * Here see the blessedness of being mighty in the scripture, and the need of that exhortation, " Let the word of Christ dwell in you richly.' Col. Hi. 16. For the word of God is quick and powerful, and shai per than a two-edged sword, it pierces through all the subtle devices of Satan, and the cunning craftiness of carnal professors, and divideth asunder the car- nal reasonings of the flesh, and the spiritual wisdom which come'.h from above. (a) Acts viii. 18—23. THE HILL LUCRE; A SILVER MINE; AND DEMAS. 191 where they went with much content : but that plain was but narrow, so they were quickly got over it. Now at the further side of that plain was a little hill, called Lucre, and in that hill a silver mine, which some of them (hat had formerly gone that way, because of the rarity of it, had turned aside to see ; but going too near the brim of the pit, the ground, being deceitful under them, broke, and they were slain : some also had been maimed there, and could not, to their dying day, be their own men again. Then I saw in my dream, that a little off the road, over against the silver mine, stood Demas, (gentleman- like) to call passengers to come and see ; who said to Christian and his fellow, Ho ! turn aside hither, and I will show you a thing. Chr. What thing so deserving as to turn us out of the way to see it ? Demas. Here is a silver mine, and some digging in it for treasure; if you will come, witJi a little pains you may richly provide for yourselves. Then said Hopeful, Let us go. Not I, said Christian ; I have heard of this place be- fore now, and how many have been slain there ; and be- sides, that treasure is a snare to (hose that seek it ; for it hindereth them in their pilgrimage.^ Then Christian called to Demas, saying, Is not the place dangerous ? hath it not hindered many in their pil- grimage? Demas. Not very dangerous, except to those that are careless. — But withal he blushed as he spake. * See the value of a faithful friend. But how few act so faithfully? How few professors will bear it? What! hold a man hack from getting money ? O how few are aware that covetousness is idolatry ? and attend to our Lords double caution, " Take heed, and beware of covetousness. ': Luke xii. 13. A a 192 DEMAS TRIES TO ENSNARE THE PILGRIMS. Then said Christian to Hopeful, Let us not stir a step, but still keep on our way. Hope. I will warrant you, when By-ends comes up, if he hath the same invitation as we, he will turn in thith- er to see. Chr. No doubt thereof, for his principles lead him that way, and a hundred to one but he dies there. Then Demas called again, saying, but will you not come over and see? Then Christian roundly answered, saying, Demas, thou art an enemy to the right ways of the Lord of this way, and hast been already condemned, for thine own turning aside, by one of his Majesty's judges ;(«) and why seekest thou to bring us into the like condemnation? Besides, if we at all turn aside, our Lord the King will certainly hear thereof, and will there, put us to shame, where we should stand with boldness before him. Demas cried again, that he also was one of their fra- ternity; and that if they would tarry a little, he also him- self would walk with them. Then said Christian, What is thy name? Is it not the same by the which I have called thee ? Demas. Yes, my name is Demas; I am the son of Abraham. Chr. I know you ; Gehazi was your great grandfather, and Judas your father, and you have trod in their steps; it is but a devilish prank that thou usest: thy father was hanged for a traitor, and thou deservest no better re- ward, (b) Assure thyself, that when we come to the (a) 2 Tim. iv. 10. (b) 2 Kings v. 20—27. Matt. xxvi. 14, 15. xxvii.3— j the monument; or lot's wife. 193 King, we will tell him of this thy behaviour. Thus they went their way. By this time By-ends and his companions were come again within sight, and they at the first beck went over to Demas. Now, whether they fell into the pit by look- ing over the brink thereof, or whether they went down to dig, or whether they were smothered in the bottom, by the damps that commonly arise, of these things I am not certain ; but this I observed, that they never were seen again in the way.* — Then sang Christian: il By-ends and silver Demas did agree ; One calls, the other runs, that he may be A sharer in his lucre; so these do Take up in this world, and no further go." Now I saw that, just on the other side of this plain, the pilgrims came to a place where stood an old monument, hard by the highway side, at the sight of which they were both concerned, because of the strangeness of the form thereof, for it seemed to them as if it had been a woman transformed into the shape of a pillar. Here therefore they stood looking, and looking upon it ; but could not for a time tell what they should make thereof: at last Hopeful spied written upon the head thereof, a writing- in an unusual hand; but he, being no scholar, called to * Here you see the end of double-minded men, who vainly attempt to mite the love of money with the love of Christ. They go on with their art for a season, but the end makes it manifest what they were. Take David's advice, " Fret not thyself because of evil doers." Psalm xxxvii. 1. "Be not thou afraid when one is made rich, and the glory of his house is increased." Psal. xlix. 16. But go thou into the sanctuary of ihy God, read bis word, and understand the end of these men. 194 the pilgrim's discourse about her. Christian (for he wa3 learned) lo see if he could pick out the meaning ; so he came and after a little laying of the letters together, he found the same to be this, " Remem- ber Lot's wife." So he read it to his fellow ; after which they both concluded, that this was the pillar of salt into which Lot's wife was turned, for looking back with a cove- tous heart, when she was going from Sodom for safety. (a) Which sudden and amazing sight gave them occasion of this discourse. Chr. Ah, my brother, this is a seasonable sight : it came opportunely to us after the invitation which Demas gave us to come over to view the hill Lucre; and had we gone over, as he desired us, and as thou wast inclined to do, my brother, we had, for aught I know, been made like this woman, a spectacle for those that shall come af- ter to behold. Hope. I am sorry that I was so foolish, and am made to wonder that I am not now as Lot's wife ; for wherein was the difference betwixt her sin and mine ? she only looked back, and I had a desire to go see: let grace be adored, and let me be ashamed that ever such a thing should be in mine heart. * Chr. Let us take notice of what we see here for our help for time to come: This woman escaped one judg- ment; for she fell not by the destruction of Sodom, yet she was destroyed by another, as we see, she is turned into a pillar of salt. * Such is the effect of the grace of God in the heart of a pilgrim ; while on the one hand be sees many propensities of his evil nature to every sin which has been committed by others, and is grieved, he also confesses, that by no power of his own he is preserved, but ever gives all the glory to the -iod of all grace, by whose power alone he is kept from falling.— '•' Thoustandest by faith, be not high-minded but fear." Rom. xi. 20 (a) Gen. xix.26 FURTHER DISCOURSE ABOUT LOT'S WIFE. 1 95 Hope. True, and she may be to us both caution and example ; caution, that we should shun her sin ; or a sign of what judgment will overtake such as shall not be pre- vented by such caution : so Korah, Dathan, and Abiram, with the two hundred and fifty men that perished in their sin, did also become a sign or example to beware. (a) But above all, I muse at one thing, to wit, how Demas and his fellows can stand so confidently yonder to look for that treasure, which this woman, but for looking be- hind her after, (for we read not that she stept one foot out of the way,) was turned into a pillar of salt ; espe- cially since the judgment which overtook her, did make her an example within sight of where they are : for they cannot but choose to see her, did they but lift up their eyes. Chr. It is a thing to be wondered at, and it argueth that their hearts are grown desperate in that case; and 1 cannot tell whom to compare them to so fitly, as to them that pick pockets in the presence of the judge, or that will cut purses under the gallows. It is said of the men of Sodom, that " they were sinners exceedingly," be- cause they were sinners "before the Lord," that is, in his eye-sight, and notwithstanding the kindness that he had showed them; for the land of Sodom was now like the garden of Eden heretofore. (6) This therefore pro- voked him the more to jealousy, and made their plague as hot as the fire of the Lord out of heaven could make it. And it is most rationally to be concluded, that such, even such as these are, who shall sin in the sight, yea, and that too in despite, of such examples as are set continu- (a) Numb, xxvi, 9. 10. (b) Gen. xiii. 10—13 1 196 FURTHER DISCOURSE ABOUT LOT's WIPE. ally before them, to caution them to the contrary, must be partakers of the severest judgment. Hope. Doubtless thou hast said the truth ; but what a mercy is it, that neither thou, but especially I, am not made myself this example ! This ministereth occasion te us to thank God, to fear before him, and always to " re- member Lot's wife." THE RIVER OF THE WATER OF LIFE. 19T CHAPTER XV. CHRISTIAN AND HOPEFUL MISTAKE THEIR WAY, AND FALL INTO THE HANDS OF GIANT DESPAIR. I SAW then, that they went on their way to a plea- sant river, which David the king called " the river of God ;" but John, " the river of the water of Hfe."#(a) Now their way lay just upon the bank of the river : here therefore Christian and his companion walked with great delight : they drank also of the water of the river, which was pleasant, and enlivening to their weary spirits. Be- sides, on the banks of this river, on either side, were green trees, for all manner of fruit ; and the leaves they ate to prevent surfeits, and other diseases that are inci- dent to those that heat their blood by travels. On either side of the river was also a meadow, curiously beautified with lilies ; and it was green all the year long. In this meadow they lay down and slept : for here they might * By this river, which is called " a pure river of wafer of life, clear as crystal, proceeding out of the throne of God and the Lamb." Rev. xxii. I we may understand, the clear and comfortable views with which they were favoured of God's love and grace. This river of God, this water of life, was clear as crystal : They could see in it God's glory shining in the face of Jesus Christ, and view their own faces in it to their inexpressible joy. This is the river, "the streams whereof make glad the city of God.' Psal. xlvi. 4. The streams which flow from this river of love, are justifi. cation by faith in Christ, sanctification, and all joy and peace in believ- ing, from the Spirit of Christ. All Ihis these pilgrims now enjoyed, and all this every fellow citizen of the saints are called lo enjoy, in their pil- grimage to Zion. This river of life proceedeth out of the throne of God and the Lamb. For God hath chosen those (who have fled for refuge) in Christ, and blessed us with all spiritual blessings in him ; and they are all freely communicated to us out of Christ's fulness. O how happy, peaceful, and joyful are pilgrims, when the Spirit takes of the things of Christ, shows them to us, and blesses us with a constant sense of, and in- terest in the love of God, and salvation of Jesus ! (n) Ps. Ixv. 9. Ezek. xlvii. 1. Rev. xxii. 1. 198 HOPEFUL WARNS AND ENCOURAGES HIM. lie down safely. (a) When they awoke, they gathered again of the fruits of the trees, and drank again of the wa- ter of the river, and then lay down again to sleep. Thus they did several days and nights. Then they sang : " Behold ye how those crystal streams do glide, To comfort pilgrims by the highway side. The meadows green, besides the fragrant smell, Yield dainties for them : And he that can tell What pleasant fruit, yea, leaves these trees do yield. Will soon sell all, that he may buy this field." So when they were disposed to go on (for they were not as yet at their journey's end,) they ate, and drank, and departed. Now I beheld in my dream that they had not journey- ed far but the river and the way for a time parted ; at which they were not a little sorry, yet they durst not go out of the way. Now the way from the river was rough, and their feet tender by reason of their travels : so the souls of the pilgrims were much discouraged because of the way. (6) Wherefore still as they went on, they wish- ed for a better way.^ Now a little before them, there was on the left hand of the road a meadow, and a stile to go over into it ; and that meadow is called By-path-mea- dow.f Then said Christian to his fellow, If this meadow * Pilgrims have their discouragements as well as their joys : yet they should take their way as they find it, sometimes rough, at others smooth ; they may at times be sorry to part with their comforts, and wish the way was smoother : so they did here Lo, their wishes were answered ; but mark the consequences. Lord lead me in the way everlasting ! t Beware of this by-path-meadow, it is on the left hand. Oh how many are walking securely, confidently, and comfortably in it, while every step they take endangers their destruction. The transition into it is easy, for it lies close to the right way, only you must get over a stile; that is, you must quit Christ's protection, trust in your own wisdom, and then you are in by-path-meadow directly. (a) Ps. xxiii. Isa. xiv. 30. (b) INumb. xxi. 4. vain-confidence's fall. 199 iieth along by our way-side let us go over into it. Then he went to the stile to see, and, behold, a path lay along by the way on the other side of the fence. 'Tis according to my wish, said Christian ; here is the easiest going ; come, good Hopeful, and let us go over.* Hope. But how if this path should lead us out of the way ? That's not likely, said the other. Look, doth it not go along by the way-side 1 — So Hopeful, being persuaded by his fellow, went after him over the stile. When they were gone over, and were got into the path, they found it very easy for their feet ; and, withal, they looking before them, spied a man walking as they did, and his name was Vain-confidence : so they called after him, and asked him whither that way led ? He said, to the Celestial gate. — Look, said Christian, did not I tell you so ? by this you may see we are right : so they followed, and he went be- fore them. But, behold, the night came on, and it grew very dark; so that they that went behind lost the sight of him that went before. He therefore that went before, (Vain-confidence by name,) not seeing the way before him, fell into a deep pit,(a) which was on purpose there made by the prince of those grounds, to catch vain-glorious fools withal, and was dashed in pieces with his fall.f * Ah ! how easy are our eyes deceived, our hearts mistaken, and our feet perverted from the right way ! Shepherd of Israel, thou k no west to err is human ; keep us from erring, guide us continually, and when we do stray, Lord reclaim us. t " There is a way that seems right unto a man, but the end thereof are the ways of death." Prov. xiv. 12. Vain confidence is this very way. O how easy do professors get into it ; yea, pilgrims are prone also to take up with it, owing to that legality, pride and self-righteousness, which work in their fallen nature, till cleansed by the blood of Jesus. See (he end of \\ and tremble. For it leads to darkness and ends in death. Lord humble our proud hearR and empty us of self-righteousness, pride and vain-eon ♦idpnee (a) Isa. ix. lfi B b 200 CHRISTIAN REPENTS OF HAVING MISLED HOPEFUL, Now Christian and his fellow heard him fall : so they called to know the matter ; but there was none to answer, only they heard a groaning. Then said Hopeful, Where are we now? Then was his fellow silent, as mistrusting that he had led him out of the way. And now it began to rain, and thunder, and lighten, in a most dreadful man- ner; and the waters rose amain. * Then Hopeful groaned in himself, saying, " Oh that I had kept on my way !" Chr. Who could have thought that this path should have led us out of the way? Hope. I was afraid on't at the very first, and there- fore gave you that gentle caution. I would have spoke plainer, but you are older than I. Chr. Good brother, be not offended; I am sorry I have brought thee out of (he way, and that I have put thee into such imminent danger : pray, my brother, for- give me ; I did not do it of an evil intent.f Hope. Be comforted, my brother, for I forgive thee ; and believe too, that this shall be for good. Chr. I am glad I have with me a merciful brother : but we must not stand thus ; let us try to go back again. Hope. But, good brother, let me go before. Chr. No, if you please, let me go first, that if there be any danger I may be first therein ; because by my means we are both gone out of the way. No, said Hopeful, you shall not go first ; for your mind being troubled, may lead you out of the way again. * Getting into by-path-meadow, and walking in vain confidence, wilJ surely bring on terrors, thunderings and lightnings from Mount Sinai. t Here see, that as Christians 'are made helpful, so also they are liable to prove hurtful to each other. But observe how grace works ! it hum- bles, it makes the soul confess and be sorry for its misfortunes ; here is no reviling one another but a tender sympathy and feeling concern for each other. O the mighty power of that grace and truth which came by Jesus Christ ! how does it cement souls in the fellowship of love ! w GIANT DESPAIR DOUBTING CASTLE. 201 Then, for (heir encouragement, they heard the voice of one sa> ing, " Let thine heart be towards the highway ; even the way that thou wentest turn again. "^(a) But by this time the waters were greatly risen, by reason of whirl], the way of going back was very dangerous. (Then I thought that it is easier going out of the way when we are in, than going in when we are out.) Yet they ad- ventured to go back ; but it was so dark, and the flood was so high, that in their going back they had like to have been drowned, nine or ten times. Neither could they, with all the skill they had, get again to the stile that night. Wherefore at last, lighting under a litte shelter, they sat down there, till the day- break : but being weary, they fell asleep. Now there was, not far from the place where they lay, a castle, cal- led Doubling Castle, the owner whereof, was Giant De- spair :f and it was in his grounds they were now sleeping. Wherefore he getting up in the morning early, and walk- ing up and down in his fields, caught Christian and Hope- ful asleep in his grounds. Then with a grim and surly voice, he bid them awake, and asked them whence they were, and what they did in his grounds ? They told him they were pilgrims, and that they had lost their way. Then said the giant, You have this night trespassed on me, by trampling in, and lying on my ground, and there- fore you must go along with me. So they were forced to go, because he was stronger than they. They also * This is Christ : he is the way, the only way, the highway of justifica- tion and holiness. t Sooner or later Doubting Castle will be the prison, and Giant Despair the keeper of all those who turn aside from Christ, to trust in anywise in themselves. " God is a jealous God ;" ever jealous of his own glory, and of the honour of his beloved Son. (a) Jer. xxxi. 21. 202 THEIR SUFFERINGS IN THE DUNGEON. had but little to say ; for they knew themselves in a fault The giant, therefore, drove them before him, and put them into his castle in a very dark dungeon, nasty and stinking to the spirits of these two men. Here then they lay, from Wednesday morning till Saturday night, without one bit of bread, or drop of drink, or light, or any to ask how they did : they were, therefore, here in evil case, and were far from friends and acquaintance, (a) Now in this place Christian had double sorrow, because it was through his unadvised counsel that they were brought into this dis- tress.* Now Giant Despair had a wife, and her name was Dif- fidence : so when he was gone to bed, he told his wife what he had done ; to wit, that he had taken a couple of prisoners, and cast them into his dungeon, for trespassing on his grounds. Then he asked her also, what he had best do further to them. So she asked what they were, whence they came, and whither they were bound — and he told her. Then she counselled him that when he arose in the morning, he should beat them without mercy. So when he arose, he getteth a grievous crab-tree cudgel, and goes down into the dungeon to them, and there first falls to rating of them as if they were dogs, although they gave him never a word of distaste : then he falls upon them, and beat them fearfully, in such sort, that they were not able to help themselves, or turn them upon the floor. This done, he withdraws, and leaves them there to condole their misery, and to mourn under their distress : * What ! so highly favoured Christians in Doubting Castle f Is it possi- ble, after having travelled so far in the way of salvation, seen so many glo- rious things in that way, experienced so much of the grace and love of their LoVd, and having so often proved his faithfulness, yet after all Ihisto get into Doubting Castle. Surely it is not the will of God, but the effect? of unbelief. (a) Psal. lxxxviii.8. CHRISTIAN TEMPTED TO SELF-MURDER. 203 so all that day they spent their time in nothing but sighs and bitter lamentations. The next night she talked with her husband about them further, and understanding that they were yet alive, did advise him to counsel them to make away with themselves : so when morning was come, he goes to them in a surly manner as before, and, per- ceiving them to be very sore with the stripes that he had given them the day before, he told them that, since they were never like to come out of that place, their only way would be forthwith to make an end of themselves, either with knife, halter, or poison : for why, said he, should you choose life, seeing it is attended with so much bitterness? But they desired him to let them go. With that he looked ugly upon them ; and rushing to them, had doubtless made an end of them himself, but that he fell into one of his fits, (for he sometimes in sun-shiny wea- ther fell into fits,) and lost for a time the use of his hand. Wherefore he withdrew, and left them as before to con- sider what to do. Then did the prisoners consult be- tween themselves, whether it was best to take his counsel or no ; and thus they began to discourse :* Brother, said Christian, what shall we do T The life that we now live is miserable ? for my part, I know not whether it is best to live thus, or die out of hand ; " my soul chooseth strangling rather than Iife,"(a) and the grave is more easy for me than this dungeon ! Shall we be rul^ ! by the giant ?f * See the working of despair. Where is now their faith in, love to, and dependence upon their Lord ? Alas ! all seems as at the last gasp But observe, under their prevailing distress and black despondency, even when despair had almost made an end of them, they had a lucid interval when Giant Despair is seized with a fit, so that God's mercy is great : for says Paul, " we are perplexed, but not in despair." 2 Cor iv. 1 t Poor Christian! what! tempted to destroy thyself! Lord, what is man ! But mark the truth of that word, " There hath uo temptation taken (a Job vii. ld\ 2Q4 HOPEFUL WARNS AND ENCOURAGES HIM. Hope. Indeed our present condition is dreadful, and death would be far more welcome to me, than thus for ever to abide : but yet let us consider ; the Lord of the country to which we are going, hath said, " Thou shalt do no murder;" no, not to another man's person; much more then are we forbidden to take (he giant's counsel, to kill ourselves. Besides, he that kills another, can but commit murder upon his body : but, for one to kill him- self, is to kill body and soul at once. And moreover, my brother, thou talkest of ease in the grave, but hast thou forgotten the hell whither for certain the murderers go ? for " no murderer halh eternal life," &c. And let us consider again, that all the law is not in the hand of Giant Despair : others, so far as I can understand, have been ta- ken by him as well as we, and yet have escaped out of his hands. Who knows, but that God, who made the world, may cause that Giant Despair may die, or that, at some time or other he may forget to lock us in ; or that he may in a short time, have another of his fits before us, and may lose the use of his limbs ? and if ever that should come to pass again, for my part, I am resolved to pluck up the heart of a man, and to try my utmost to get from under his hand.^ I was a fool that I did not try to do u before ; but however, my brother, let us be patient, and endure a while ; the time may come that may give us a happy re- lease : but let us not be our own murderers. With these words, Hopeful at present did moderate the mind of his brother ; so they continued together in the dark that day in their sad and doleful condition. you, but such as is common to man :" but God is faithful, who will not suffer you to be tempted above that ye are able ; but will, with the temp- lation also make a way to escape, that We may be able to bear it. 1. Cor. ^. 13. * Perceive how a fit of despair robs a Christian of his courage, reason^ and graces. But one single thought of the love, power, and grace of a God in Christ, elevates the Christian's mind with hope. HOPEFUL ENCOURAGES HIM. 205 Well, towards evening the giant goes down into the dungeon again, to see if his prisoners had taken his coun- sel : but when he came there, he found them alive ; and truly, alive was all ; for now, what for want of bread and water, and by reason of the wounds they received when he beat them, they could do little but breathe. But, I say, he found them alive ; at which he fell into a griev- ous rage, and told them that, seeing they had disobeyed his counsel, it should be worse with them than if they had never been born. At this they trembled greatly, and I think that Chris- tian fell into a swoon ; but, coming a little to himself again, they renewed their discourse about the giant's counsel, and whether yet they had best take it or no. — Now Christian again seemed to be for doing it, but Hope- ful made his second reply as followeth : My brother, said he, i ememberest thou not how valiant thou hast been heretofore ? Apollyon could not crush thee, nor could all that thou couldst hear, or see, or feel, in the valley of the Shadow of Death ; what hardship, terror, and amazement, hast thou already gone through, and art thou now nothing but fears ? Thou seest that I am in the dungeon with thee, a far weaker man by nature than thou art; also the giant has wounded me as well as thee, and hath also cut off the bread and water from my mouth, and with that I mourn without the light. But let us exercise a little more patience : remember how thou playedst the man at Vanity fair, and wast neither afraid of the chain or cage, nor yet of bloody death ; wherefore, let us, at least, to avoid the shame that becomes not a Chris- tian to be found in, bear up with patience, as well as we can.^ ■ Here is the blessing of a hopeful companion. Here is excellent coun sel. Let vain professors say what they may against experience and look- 206 THE PILGRIMS HAVE RECOURSE TO PRATER. Now night being come again, and the giant and his wife being in bed, she asked him concerning the prisoners, and if they had taken his counsel : — to which he replied, They are sturdy rogues ; they choose rather to bear all hardship than to make away with themselves. Then said she, Take them into the castle-yard to-morrow, and show them the bones and sculls of those thou hast alrea- despatched, and make them believe, ere a week comes to an end, thou also wilt tear them in pieces, as thou hast done their fellows before them. So when the morning was come, the giant goes to them again, and takes them into the castle-yard, and shows them, as his wife had bidden him : These, said he, were pilgrims as you are, once ; and they trespassed in my grounds, as you have done ; and when I thought fit I tore them in pieces, and so within ten days I will do you ; get you down into your den again : — and with that he beat them all the way thither. They lay therefore all day on Saturday in a lamentable case, as before. Now, when night was come, and when Mrs. Diffidence and her hus- band the giant were got to bed, they began to renew their discourse of their prisoners ; and, withal, the old giant wondered, that he could neither by his blows nor counsel bring them to an end. And with that his wife replied, I fear, said she, that they live in hopes that some will come to relieve them, or that they have picklocks about them, ing back to past experiences : It is most certainly good and right so to do ; not to encourage present sloth and presumption, but to excite fresh confi- dence of hope in the Lord. We have David's example, and Paul's word to encourage us to this ; says David — " The Lord who delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the band of the uncircumcised Philistine." 1 Sam xvii. 37. And says Paul, We have the sentence of death in ourselves, that we should not trust in ourselves, but in God who raiseth the dead. — There mind the alone ob ject of faith and hope, and see the reasoning on past experiences of God's mercy ; for it is he — " who delivers us from so great a death ; and doth dgiiver, in whom we trust that he will yet deliver us." 2 Cor. i. 10. THE KEY PROMISE THEIR ESCAPE. 207 by the means of which they hope to escape. And sayest thou so, my dear ? said the giant ; I will therefore search them in the morning. Well, on Saturday about midnight they began to pray, and continued in prayer till almost break of day.* Now a little before it was day, good Christian, as one half amazed, break out in this passionate speech : What a fool, quoth he, am I, thus to lie in a stir. king dungeon, when I may as well walk at liberty ? I have a key in my bosom called Promise, that will, I am persuaded, open any lock in Doubting Castle. Then said Hopeful, that's good news, good brother, pluck it out of thy bosom, and tvy.f Then Christian pulled it out of his bosom, and began to ivv at the dungeon door : whose bolt, as he turned the key, gave back, and the door flew open with ea<-e, and Christian and Hopeful both came out. Then he went to the outward door that leads into the castle-yard, and with this key opened that door also. After, he went to the iron gate, for that must be opened too, but that lock went very hard ; yet the key did open it. Then they thrust open the gate to make their escape with speed but that gate as it opened, made such a cracking, that it * What? Pray in custody of Giant Despair, in the midst of Doubting Castle, and when their own folly brought them there too ! Yes, mind this, ye Pilgrims, ye are exhorted, " I will that men pray every where — with- out doubting " 1 Tim ii. 8. We can be in no place, but God can bear, nor in any circumstance, but God is able to deliver from. And be assured, when the spirit of prayer comes, deliverance is nigh at hand. So it was here. t Precious promise ! The promises of God in Chris), are the life of faith, and Ihe quickeners of prayer. O how oft do we neglect God's great anil precious promises in Christ Jesus, while doubts and despair keep us pri- soners ! So it was with these pilgrims : they were kept under hard bon- dage of soul for four day». Henre ~ee what it is to grieve the Spirit of God, and dread it. For he only is the Comforter. And if we cqiise him to withdraw his influence, who or what can comfort us? Though precious promises are revealed in the word, yet we can get no comfort from them, but by the grace of the Spirit. C c 208 DANGER ESCAPED BY MEANS OF THE PILLAR. waked Giant Despair, who hastily rising to pursue his prisoners, felt his limbs to fail, for his fits took him again,, so that he could by no means go after them. Then they went on, and came to the king's highway, and so were safe, because they were out of his jurisdiction.^ Now when they were gone over of the stile, they be* gan to contrive with themselves what they should do at that stile, to prevent those that should come after from falling into the hand of Giant Despair. So they consent- ed to erect there a pillar, and to engrave upon the side thereof this sentence, "Over this stile is the way to Doubting Castle, which is kept by Giant Despair, who despiseth the king of the Celestial Country, and seeks to destroy the holy pilgrims. " Many therefore that follow- ed after, read what was written, and escaped the danger.f — This done they sang as follows : a Out of the way we went, and then we found What 'twas to tread upon forbidden ground; And let them that come after have a care ^ Lest they, for trespassing, his prisoners are > Whose castle's Doubting, and whose name's Despair." ) * Mind, though the Spirit works deliverance and brings comfort, yet it is by means of the word of Promise ; for as we depart from and dishonour God by unbelief, so we come back to and honour him, by believing his word of grace to us through his beloved Son. In this way the Spirit brings deliverance. \ Recording our own observations, and the experience we have had of God's dealing with our souls, are made of special and peculiar use to our fellow Christians. But let us ever take heed of self-exalting ; ever re- membering that all Christian experience is to humble the soul, and exalt the Saviour. As here these two pilgrims, by their own folly, got into Doubting-Castle ; so it was by faith in the promise that they escaped from it. This pillar was a memento to their shame, while it was a monument of God's free favour in Christ to them. Reader ! have you, through unbelief, been brought into doubts ; and has the Lord, in his great mercy, sent deliverance to your soul ? Keep then, your faith in continual exercise, while you take up the following lines : Son of God, if thy free grace Again hath rais'd me up, Call'd me still to seek thy face ; And given me back my hope : DELECTABLE MOUNTAINS. 209 CHAPTER XVI. THE PILGRIMS ENTERTAINED BY THE SHEPHERDS ON THE DELECTABLE MOUNTAINS. THEY went then till they came lo the Delectable Mountains ; which mountains belong to the Lord of that hill, of which we have spoken before : so they went up the mountains, to behold the gardens and orchards, the vine-yards, and fountains of water ; where also they drank and washed themselves, and did freely eat of the vine- yards. Now there were on the tops of these mountains, shepherds feeding their flocks, and they stood by the highway side. The pilgrims therefore went to them, and leaning upon their staves, (as is common with weary pil- grims when they stand to talk with any by the way,) they asked, " Whose Delectable Mountains are these ? and whose be the sheep that feed upon them ?"* . ■ - Still thy timely help afford. And all thy loving-kindness show ; Keep me, keep me, gracious Lord, And never let me go. By me,0 my Saviour, stand, In sore temptation's hour, Save me with thine out-stretch*d hand. And shew forth all thy power ; O be mindful of thy word ; Thy all-sufficient grace bestow, Keep me, keep me, gracious Lord, And never let me go. Give me, Lord, a holy fear, And fix it in my heart ; That I may when doubts appear, With timely care depart ; Sin be more than hell abhorr'd, Till thou destroy the tyrant foe ; Keep me, keep me, gracious Lord, And never let me go. " See the ups and downs, the sunshine and clouds, the prosperity and adversity, which Christians go through in their way to the promised Land 210 THE SHEPHERDS ENTERTAIN THE PILGRIMS. Shep. The mountains are Emmanuel's Land, and they are within sight of his city ; and the sheep also are his, and he laid down his life for them. Chr. Is this the way to the Celestial City ? Shep. You are just in the way. Chr. How far is it thither ? Shep. Too far for any, but those that shall get thither indeed.^ Chr. Is the way safe or dangerous 1 Shep. Safe for those for whom it is to be safe ; " but transgressors shall fall therein. "(a) Chr. Is there in this place any relief for pilgrims, that are weary and faint in the way ? Shep. The Lord of these mountains hath given us a charge " not to be forgetful to entertain strangers :" (6) therefore the good of the place is before you. I also saw in my dream, that when the shepherds per- ceived that they were wayfaring men, they also put ques- tions to them, (to which they made answer, as in other places,) as, Whence came you ? and, How got you into the way ? and, by what means have you so persevered therein ? for, but few of them that begin to come hither, do show their faces on this mountain. But when the shepherds heard their answers, being pleased therewith, Lately, these tvve pilgrims were bewailing their state in Doubting Castle, under Giant Despair ; now they are come to Delectable Mountains, where all is clear, perfect and joyful hope. So that God's word is now comfortably fulfilled upon them ; seelsa. xlix. 9, 10, 11. "I will make all my mountains a way, and my highways shall be exalted," &c. * O how many professors grow weary of the way, fall short and fail of coming to the end ! Though the way appears too far, too strait, and too narrow for many who set out, and never hold out to the end ; yet, all who are begotten by the word of grace and born of the Spirit of truth, being kept by the mighty power of God, through an exercise of living faith, un- to eternal salvation, shall succeed- 1 Pet. 1. 5. (a) Hos, xiv. 9- (b) Heb. xiii. 1, 2. THEIR NAMES AND DISCOURSE. 21 ] (hey looked very lovingly upon them, and said, Welcome to the Delectable Mountains. The shepherds, I say, whose names were Knowledge. Experience, Watchful, and Sincere, took them by the hand, and had them to their tents, and made them partake of that which was ready at present.* They said, more- over, We would that you should stay here awhile to be acquainted with us, and yet more to solace yourselves with the good of these Delectable Mountains. They then told them that they were content to stay : so they went to their rest that night, because it was very late. Then I saw in my dream, that in the morning the shep- herds called up Christian and Hopeful, to walk with them upon the mountains : so they went forth with them, and walked awhile, having a pleasant prospect on every side. Then said the shepherds one to another, Shall we show these pilgrims some wonders ? So, when they had con- cluded to do it, they had them first to the top of an hill, called Error, which was very steep on the furthest side, and bid them look down to the bottom. So Christian and Hopeful looked down, and saw at the bottom several men dashed all to pieces, by a fall that they had from ihe top. Then said Christian, What meaneth this ? The shepherds answered, Have you not heard of them that were made to err, by hearkening to Hymeneus and Philetus,(a) as concerning the faith of the resurrection of the body ? They answered, Yea. Then said the shepherds, Those that you see lie dashed in pieces at the bottom of this mountain are they ; and they have continued to this day * Precious names ! what is a pilgrim without knowledge ? what is head- knowledge without heart-experience ? And watchfulness and sincerity ought attend us every step. When these graces are in us and abound, ♦ hey make delectable mountains indeed. (a) 2 Tim. ii. 17, 18. 212 MOUNTS ERROR AND CAUTION. unburied, as you see, for example to others to take heed how they clamber too high, or how they come too near the brink of this mountain."* Then I saw they had them to the top of another moun- tain, and the name of that is Caution, and bid them look afar off :f which when they did, they perceived, as they thought, several men walking up and down among the tombs that were there : and they perceived that the men were blind, because they stumbled sometimes upon the tombs, and because they could not get out from among them. Then said Christian, What means this ? The shepherds then answered, Did you not see a little below these mountains, a stile that leads into a meadow, on the left hand of this way ? They answered, Yes. Then said the shepherds, From that stile there goes a path, that leads directly to Doubting Castle, which is kept by Giant Despair, and these men (pointing to them among the tombs) came once on pilgrimage, as you do now, even till they came to that same stile. And because the right way was rough in that place they chose to go out of it into that meadow, and there were taken by Giant Despair, and cast into Doubting Castle ; where, after they had a while been kept in the dungeon, he at last did put out their eyes, and led them among those tombs, where he had left them to wander to this very day, that the say- ing of the wise man might be fulfilled, " He that wander- eth out of the way of understanding, shall remain in the * Fine-spun speculations, and curious reasonings, lead men from simple truth and implicit faith into many dangerous and destructive errors. The word records many instances of such for our caution. Be warned to study simplicity and godly sincerity. t It is well for us to be much on this mount- We have constant need of caution. Paul takes the Corinthians up to this Mount Caution, and shows them what awful things have happened to professors of old ; and he leaves this solemn word for us — " Wherefore let him who thinketh he slandetb, take heed lest he fall." 1 Cor. s. 12. WERE MEN BLINDED BY GIANT DESPAIR. 213 congregation of the dead." (a) Then Christian and Hopeful looked upon one another, with tears gushing out, but yet said nothing to the shepherds.* Then I saw in my dream, that the shepherds had them to another place in a bottom, where was a door in the side of an hill, and they opened the door, and bid them look in. They looked in therefore, and saw that within it was very dark and smoky ; they also thought that they heard there a rumbling noise, as of fire, and a cry of some tormented ; and that they smelt the scent of brimstone. Then said Christian, What means this ? The shepherds told them, This is a by-way to hell, a way that hypocrites go in at ; namely, such as sell their birthright, with Esau ; such as sell their Master, with Judas ; such as blaspheme the gospel, with Alexander ; and that lie and dissemble, with Annanias, and Sapphira his wife. Then said Hopeful to the shepherds, I perceive that these had on them, even every one, a show of pilgrimage, as we have now ; had they not ? Shep. Yea, and held it a long time too. Hope. How far might they go on in pilgrimage in their days, since they notwithstanding were thus misera- bly cast away 1 Shep. Some further, and some not so far as these mountains. f * Do we see others fall into perdition by the very same sins and follies from which God has reclaimed us: What must we resolve this into, but his superabounding mercy to us ! And surely it is enough to make one's eyes gush out with tears, and to melt our hard hearts into fervent love, to look back upon the many singular instances of God's distinguishing favour to us. O call them to mind and be thankful. * Thus we read of some being once enlightened, and having tasted ol the heavenly gift, and were made partakers of the world to come. Heb. vi It is hard to say how far, or howlong a person may follow Christ ,and because of unfaithfulness, yet fall away, and come short of the kingdom at last. — This should excite to diligence, humility, and circumspection, ever look- ing to Jesus to keep us from falling. (a) Prov.xxi. 16. 214 THE shepherds' directions to the pilgrims. Then said the pilgrims one to another, We had need to cry to the strong for strength. Shep. Ah, and you will have need to use it when you have it, too. By this time the pilgrims had a desire to go forwards, and the shepherds a desire they should ; so they walked together towards the end of the mountains. Then said the shepherds one to another, Let us here show the pil- grims the gates of the Celestial City, if they have skill to look through our prospective glass. The pilgrims then lovingly accepted the motion : so they had them to the top of an high hill, called Clear, and gave them the glass to look. Then they essayed to look, but the remembrance of that last thing that the shepherds had showed them, made their hands shake ; by means of which impediment, they could not look steadily through the glass ;# yet they thought they saw something like the gate, and also some of the glory of the place. Then they went away, and sang this song : " Thus by the shepherds secrets are reveaPd, Which from all other men are kept conceal'd ; Come to the shepherds then, if you would see Things deep, things hid. and that mysterious be." When they were about to depart, one of the shepherds gave them a note of the way. Another of them bid them beware of the flatterer. The third bid them take heed that they sleep not upon the enchanted ground. — And the fourth bid them good speed. So I awoke from my dream. * The glass of God's word of grace and truth, held up by the hand ot faith to the eye of the soul. So Paul speaks: beholding as in a glass (the gospel) the glory of the Lord, &c. 2 Cor. iii. 18. But unbelieving doubts nnd fears will make the hand tremble, and the sight dim. COUNTRY OF CONCEIT — IGNORANCE. 215 CHAPTER XVII. THE PILGRIMS MEET WITH IGNORANCE— THE ROBBERY OF LITTLE-FAITH RELATED— CHRISTIAN AND HOPEFUL CAUGHT IN THE NET. AND I slept and dreamed again, and saw the same two pilgrims going down the mountains, along the highway towards the city. Now a little before these mountains on the left hand, lieth the country of Conceit,* from which country there comes into the way in which the pilgrims walked, a little crooked lane. Here therefore they met with a very brisk lad, that came out of that country, and his name was Ignorance. So Christian asked him from what parts he came, and whither he was going? Ignor. Sir, I was born in the country that lielh off there a little on the left hand, and am going to the Celes- tial City. Chr. But how do you think to get in at the gate ? for you may find some difficulties there. As other good people do, said he. Chr. But what have you to show at that gate, that may cause that gate to be opened to you ? Ignor. 1 know my Lord's will, and have been a good liver; I pay every man his own ; I pray, fast, pay tithes, and give alms, and have left ray country for whither I am going,f * This country we were all born in ; and are all by nature darkness. Some live long in the country of Conceit, and many end their days in it. Are you come out of it ? So was Ignorance ; but he breathed his native air. So long as any sinner thinks he can do any thing towards making himself righteous before God, his name is ignorance, he is full of self con- ceit, and destitute of the faith of Christ. t Is it not very common to hear professors thus express themselves ? Yes, and many who. make a very high profession too; their hopes are D d 216 CHARACTER OF IGNORANCE. Chr. But thou earnest not in at the Wicket-gate that is at the head of this way ; thou earnest in hither through that same crooked lane, and therefore I fear, however thou mayest think of thyself, when the reckoning-day shall come, thou wilt have laid to thy charge, that thou art a thief and a robber, instead of getting admittance into the city. Ignor. Gentlemen, ye be utter strangers to me, I know you not ; be content to follow the religion of your country, and I will follow the religion of mine. I hope all will be well. And, as for the gate you talk of, all the world knows, that that is a great way off of our country. I cannot think that any men in all our parts do so much as know the way to it, nor need they matter whether they do or no ; since we have, as you see, a fine pleasant green lane, that comes down from our country the nearest way. When Christian saw that the man was wise in his own conceit, he said to Hopeful whisperingly, " There is more hope of a fool than of him ;"(«) and said moreover, " When he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool." (b) What, shall we talk further with him, or outgo him at present, and so leave him to think of what he hath heard already, and then stop again for him afterwards, and see if by degrees we can do any good by him ? Then said Hopeful, plainly grounded upon what they are in themselves, and how they differ from their former selves and other sinners, instead of what Christ has made us, and what we are in Christ. But the profession of such is begun with an ignorant, whole self-righteous heart, it is continued in pride, self- seeking, and self exalting, and ends in awful disappointment. For such are called by our Lord thieves and robbers ; they rob him of the glory of his grace, and the efficacy of his precious blood. (a) Prov. xxvi. 12. (b) Eccles. x. 2. TURN-AWAY CARRIED OFF BY DEVILS. 217 u Let Ignorance a little while now muse On what is said, and let him not refuse Good counsel to embrace, lest he remain Still ignorant of what's thechiefest gain. God saith, those that no understanding have, Although he made them, them he will not save." He further added, It is not good, I think, to say (o him all at once ; let us pass him by, if you will, and talk to him anon, even as he is able to bear it." So they both went on, and Ignorance he came after. Now when they had passed him a little way, they entered into a very dark lane, where they met a man whom seven devils had bound with seven strong cords, and were car- rying him back to the door that they saw on the side of the hill. (a) Now good Christian began to tremble, and so did Hopeful his companion : yet as the devils led away the man, Christian looked to see if he knew him ; and he thought it might be one Turn-away, that dwelt in the town of Apostacy. But he did not perfectly see his face ; for he did hang his head like a thief that is found. But bein«" gone past, Hopeful looked after him, and espied on his back a paper with this inscription, " Wanton professor, and damnable apostate."* Then said Christian to his fellow, Now I call to remembrance that which was ip\d me, of a thing that happened to a good man hereabout. The name of the man was Little-faith, but a good man, and he dwelt in the town of Sincere. The thins was O beware of a light, trifling spirit, and a wanton behaviour. It is of- sen the forerunner of apostacy from God. It makes one tremble to hear those who profess to follow Christ in the regeneration, crying, What harm is there in this game, and the other diversion ? They plainly discover what spirit they are got into. The warmth of love is gone, and they are become cold, dead, and carnal. O how many instances of these abound ! («) Matt. x»\ 45. Pro v. v. 22. 218 CHRISTIAN* TELLS OF L1TTLE-FAIT Il's ROBBERY. this : — at the entering in at this passage, there comes down from Broad-way-gate, a lane, called Dead-man's lane ; so called, because of the murders that are common- ly done there ; and this vLittle-faith going on pilgrimage, as we do now, chanced to sit down there and slept : now there happened at that time to come down the lane from Broad-way-gate, three sturdy rogues, and their names were Faint-heart, Mistrust, and Guilt, three brothers ; and they espying Little-faith where he was, came gallop- ing up with speed. Now the good man was just awaked from his sleep, and was getting up to go on his journey. So they all came up to him, and with threatening language bid him stand. At this Little-faith looked as white as a clout, and had neither power to fight nor flee. Then said Faint-heart, " Deliver thy purse ;" but he making no haste to do it, (for he was loth to lose his money,) Mis- trust ran up to him, and thrusting his hand into his pocket, pulled out thence a bag of silver. Then he cried out, " Thieves ? thieves !" With that Guilt, with a great club that was in his hand, struck Little-faith on the head, and with that blow felled him flat to the ground ; where he lay bleeding, as one that would bleed to death. All this while the thieves stood by. But at last, they hearing that some were upon the road, and fearing lest it should be one Great-grace, that dwells in the city of Good-confidence, they betook themselves to their heels, and left this good man to shift for .himself, who, getting up, made shift to scramble on his way. — This was the story. * Hopk. But did they take from him all that ever he had? * Whore there is a faint heart in God's cause, and mistrust of God's truths, here will be guilt in the conscience, and a dead faith in the heart ; and these rogues will prevail over, and rob such iouls of the comforts of God's love and of Christ's salvation. O how many are overtaken by these in sleepy fits and careless frames, and plundered ! Learn to be wise from the things others have suffered. HE SAVES HIS CERTIFICATE. 219 Chr. No : the place where his jewels were, they ne- ver ransacked ; so those he kept still. But, as I was told, the good man was much afflicted for his loss ; for the thieves got most of his spending money. That which they got not, as I said, were jewels ; also, he had a little odd money left, but scarce enough to bring him to his journey's end ;(«) nay, if I was not misinformed, he was forced to beg as he went, to keep himself alive (for his jewels^ he might not sell.) But beg and do what he could, "he went," as we say, " with many a hungry bel- ly," the most part of the rest of the way. Hope. But is it not a wonder they got not from him his certificate, by which he was to receive his admittance at the Celestial gate ? Chr. It is a wonder: but they got not that ; though they missed it not through any good cunning of his ; for he, being dismayed with their coming upon him, had nei- ther power nor skill to hide any thing, so it was more by good providence than by his endeavour, that they missed of that good thing. f (b) Hope. But it must needs be a comfort to him, that they got not his jewels from him ? Chr. It might have been great comfort to him, had he used it as he should : but they who told me the story, * By his jewels, we may understand those imparted graces of the Spirit, Faith, Hope, and Love. By his spending money, understand the sealing and earnest of the Spirit in his heart. 2 Cor. i. 22. Of this divine assu ranee and the sense of the peace and joy of the Holy Ghost, he was rob- bed, so, that though he still went on in the ways of the Lord, yet he drag- ged on but heavily and uncomfortably : and was not happy in himself. O how much evil and distress are brought upon us by neglecting to watch and pray ! t What was this good thing ? His faith, whose author, finisher, and ob- ject is Jesus. And where he gives this gift of faith, though it be but little, even as a grain of mustard-seed, if exercised by the possessor, not all the powers of earth and hell can rob the heart of it. (a) IPet.iv. 18. (b) 2 Tim. i, 14. 2 Pet. ii. 9. 220 LITTLE-FAITH S AFFLICTION. said, that he made but little use of it at all the rest of the way ; and I hat, because of the dismay that he had in the taking away his money. Indeed he forgot it a great part of the rest of his journey ; and, besides, when at any time it came into his mind, and he began to be comfort- ed therewith ; then would fresh thoughts of his loss come again upon him, and those thoughts Avould swallow up all. Hope. Alas, poor man I this could not but be a great grief unto him ? Chr. Grief! ay, a grief indeed. Would it not have been so to any of us, had we been used as he, to be rob- bed and wounded too, and that in a strange place, as he was ? It is a wonder he did not die with grief, poor heart : I was told he scattered almost all the rest of the way, with nothing but doleful and bitter complaints : telling also to ail who overtook him, or that he overtook in the way as he went, where he was robbed, and how ; who they were that did it, and what he lost ; how he was wounded, and that he hardly escaped with his life. ^ Hope. But it is a wonder that his necessity did not put him upon selling or pawning some of his jewels, that he might have wherewith to relieve himself in his journey. Chk. Thou talkest like one, upon whose head is the shell to this very day : for what should he pawn them? or to whom should he sell them ? In all that country where he was robbed, his jewels were not accounted of; nor did he want that relief which could from thence be adminis- tered to him. Besides, had his jewels been missing at the * Here is a discovery of true, though it be but little faith. It mourns its loss of God's presence, and the comforts of his Spirit, and laments it? folly for sleeping, when it should have been watching and praying. He that pines under the sense of the loss of Christ's love, has faith in his heart, and a measure of love to Christ in his soul ; though he goes on his way weeping, yet he shall find joy in the end. Soul, be on thy wa^Hitower lest thou sleep the sleep of eternal death. DIFFERENCE BETWEEN HIM AND ESAtf. 221 gate of the Celestial City he had (and that he knew well enough) been excluded from an inheritance there, and that would have been worse to him than the appearance and villainy of ten thousand thieves. Hope. Why art thou so tart, my brother ? Esau sold his birthright, and that for a mess of pottage ;(o) and that birthright was his greatest jewel : and, if he, why might not Little-faith do so too ? Ciir. Esau did sell his birthright indeed, and so do many besides, and by so doing, exclude themselves from the chief blessing : as also that caitiff did : but you must put a difference betwixt Esau and Little-faith, and also betwixt their estates. Esau's birthright was typical, but Little-faith's jewels were not so. Esau's belly was his god, but Little-faith's belly was not so. Esau's want lay in his fleshly appetite, Little-faith's did not so. Besides, Esau could see no further than to the fulfilling of his lust : " For I am at the point to die," said he, " and what good will this birthright do me ?"(&) But Little-faith, though it was his lot to have but a little faith, was by his little faith kept from such extravagancies, and made to see and prize his jewels more, than to sell them as Esau did his birthright. You read not any where that Esau had faith, no, not so much as a little ; therefore no marvel, if where the flesh only bears sway (as it will in that man where no faith is, to resist,) if he sells his birthright and his soul and all, and that to the devil of hell : for it is with such as it is with the ass, " who in her occasions cannot be turn- ed away :"(c) when their minds are set upon their lusts,, they will have them, whatever they cost. But Little- faith was of another temper, his mind was on things di- (a) Heb. xii. 16. (b) Gen. xxv. 29—34. (c) Jer. ii. 24. 222 HOPEFUL BLAMES LITTLE-FAITH. vine ; his livelihood was upon things that were spiritual and from above ; therefore, to what end should he that is of such a temper sell his jewels (had there been any that would have bought them,) to fill his mind with empty things ! Will a man give a penny to fill his belly with hay ? or can you persuade the turtle-dove to live upon carrion like the crow 1 Though faithless ones can, for car- nal lusts, pawn, or mortgage, or sell what they have, and themselves outright to boot, yet they that have faith, sav- ing faith, though but little of it, cannot do so. Here, therefore, my brother, is thy mistake. Hope. I acknowledge it; but yet your severe reflec- tion had almost made me angry. Chr. Why! I did but compare thee to some of the birds that are of the brisker sort, who will run to and fro in untrodden paths, with the shell upon their heads : but pass by that, and consider the matter under debate, and all shall be well betwixt thee and me. Hope. But Christian, these three fellows, I am per- suaded in my heart, are but a company of cowards ; would they have run else, think you, as they did, at the noise of one that was coming on the road ? Why did not Little-faith pluck up a greater heart ? he might, methinks, have stood one brush with them, and have yielded, when there had been no remedy. Chr. That they are cowards, many have said, but few have found it so in the time of trial. As for a great heart, Little-faith had none ; and I perceived by thee, my brother, hadst thou been the man concerned, thou art but for a brush, and then to yield. And verily, since this is the height of thy stomach, now they are at a distance from us, should they appear to thee, as they did to him, they might put thee to second thoughts.^ * Ah ! how easy is it to talk when enemies are out of sight ! We too oi" fen wax valiant in our own esteem, when we have constant need to hum' GREAT-GRACE, THE KING'S CHAMPION. 223 But consider again, they are but journeymen thieves, they serve under the king of the bottomless pit ; who, if need be, will come to their aid himself, and his voice is as the roaring of a lion, (a) I myself have been engaged as this Little-faith was ; and I found it a terrible thing. These three villains set upon me, and I beginning like a Christian to resist, they gave out a call, and in came their master: I would, as the saying is, have given my life for a penny ; but that, as God would have it, I was clothed with armour of proof. Ay, and yet though I was so har- nessed, I found it hard work to quit myself like a man : no man can tell what in that combat attends U3, but he that hath been in the battle himself.^ Hope. Well, but they ran you see, when they did but suppose that one Great-grace was in the way. Chr. True, they have often fled, both they and their master, when Great-grace hath appeared ; and no marvel, for he is the King's champion : but, I trow, you will put some difference between Little-faith and the King's cham- pion. All the King's subjects are not his champions ; nor can they, when tried, do such feats of war as he. Is it meet to think that a little child should handle Goliath as David did ? or that there should be the strength of an ox ble ourselves under the mighty hand of God, knowing what mere nothings we are of ourselves. It makes a Christian speak tartly, when one sees self-exaltings in another. Paul frequently speaks thus, from warm zeal for Christ's glory, and strong love to the truth as it is in Jesus. * Who can stand in the evil day of temptation, when beset with Faint- heart, Mistrust, and Guilt, backed by the power of their master Satan ? No one, unless armed with the whole armour of God : even then the pow- er of such infernal foes makes it a hard fight to the Christian. But this is our glory, the Lord shall fight for us, and we shall hold our peace ; we shall be silent as to ascribing any glory to ourselves, knowing our very enemies are part of ourselves, and that we are more than conquerors over all these (only) through HIM who loved us. Rom. viii. 27. (a) 1 Pet. v.8. Ee 224 INFLUENCE OF FAINT-HEART ANB MISTRUST. in a wren ? Some are strong, some are weak : some have great faith, some have little ; this man was one of the weak, and therefore he went to the wall.* Hope. I would it had been Great-grace, for his sake. Chr. If it had been he, he might have had his hands full : for I must tell you, that though Great-grace is ex- cellent good at his weapon, and has, and can, so long as he keeps them at sword's point, do well enough with them, yet if they get within him, even Faint-heart, Mistrust, or the other, it will go hard, but that they will throw up his heels : and when a man is down, you know, what can he do? Whoso looks well upon Great-grace's face shall see those scars and cuts there, that shall easily give demon- stration of what I say. Yea, once I heard that he should say (and that when he was in the combat,) " We de- spaired even of life."f How did these sturdy rogues and their fellows make David groan, mourn, and roar ? Yea, Heman and Hezekiah too, though champions in their days, were forced to bestir them, when by these assault- ed ; and yet, notwithstanding, they had their coats sound- ly brushed by them. Peter, upon a time, would go try what he could do ; but, though some do say of him, that * Pray mind this, ye lambs of the flock, whose knowledge is small, and whose faith is weak : O never think the God ye believe in, the Saviour ye follow, is an austere master, who expects more from you than ye are able. When he calls for your service, look to him for strength ; expect all power and strength for every good work out of the fulness of Christ ; the more you receive from him, the more you will grow up in him, and be devoted to him. t Now here you see what is meant by Great-grace, who is so often men- tioned in this book, and by whom so many valiant things were done. We read, " With great power the apostles witnessed of the resurrection of Jesus." Why was it ? Because — " Great-grace was upon them all." Acts iv. 33. So you see all is of grace, from first to last, in salvation. If we do great things for Christ, yet not unto us, but unto the Great-grace of our Lord be all the glory." job's horse described^ 225 he is the prince of the apostles, they handled him so, that they made him at last afraid of a sorry girl. Besides, their king is at their whistle ; he is never out of hearing ; and if at any time they be put to the worst, he, if possible, comes in to help them : and of him it is said, " the sword of him that layeth at him cannot hold ; the spear, the dart, nor the harbergeon ; he esteemeth iron as straw, and brass as rotten wood : the arrow cannot make him flee, sling-stones are turned with him into stub- ble ; darts are counted as stubble ; he laugheth at the shaking of the spear. "(a) What can a man do in this case ? it is true, if a man could at every turn have Job's horse, and had skill and courage to ride him, he might do notable things ; for "his neck is clothed with thunder ; he will not be afraid as a grasshopper ; the glory of his nostrils is terrible ; he paweth in the valley, and rejoiceth in his strength, he goeth on to meet the armed men : he mocketh at fear, and is not affrighted, neither turneth he back from the sword ; the quiver rattleth against him, the glittering spear and the shield : he swalloweth the ground with fierceness and rage, neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha ; and he smelleth the battle afar off, the thunder of the captains and the shoutings. "(/;) But for such footmen as thee and I are, let us never desire to meet with an enemy, nor vaunt as if we could do better, when we hear of others that they have been foiled ; nor be tickled at the thought of our own manhood, for such commonly come by the worst when tried. Peter, of whom I made mention before, he would swagger, ay, he would ; he would as his vain mind prompted him to say, (a) Job xli. 26—29. (b) Job \xxix. 19—25. 226 THE ONXY SECURITY AGAINST ROBBERS. do better, and stand more for his master than all men : but who so foiled and run down by those villains as he ?* . When therefore we hear that such robberies are done on the King's highway, two things become us to do : first, to go out harnessed, and to be sure to take a shield with us ; for it was for want of that, that he that laid so lustily at Leviathan, could not make him yield ; for, indeed, if that be wanted, he fears us not at all. Therefore he that had skill hath said, "above all, take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. "(a) It is good also that we desire of the King a convoy that he will go with us himself. This made David re- joice when in the valley of the Shadow of Death ; and Moses was rather for dying where he stood, than to go one step without his God. (b) O my brother, if he will but go along with us, what need we be afraid of ten thou- sand that shall set themselves against us ? but without him " the proud helpers fall under the slain. "j*(c) I, for my part, have been in the fray before now ; and though, through the goodness of him that is best, I am, * From this sweet and edifying conversation, learn not to think more highly of yourself than you ought to think ; but to think soberly, according to the measure of faith which God hath dealt to you. Rom xii. 3. Now it is of the very essence of faith, to lead us out of all self-confidence and vain vaunting. For we know not how soon Faint-heart, Mistrust, and Guilt, may spring up in us, set upon us, and if not found in the exercise of faith, will rob us of our comforts, and spoil our joys. t But how contrary to this, is the walk and conduct of some who pro- fess to be pilgrims, and yet can wilfully and deliberately go upon the de- vil's ground, and indulge themselves in carnal pleasures and sinful diver- sions ! Such evidently declare in plain language, that they desire not the presence of God, but that he should depart from them : but a day will come, which will burn as an oven, when such professors, if they repent not, shall become stubble, and be consumed by the fire of God. (a) Eph. vi. 16. (b) Exod. xxxiii. 15. (c) Psal. iii. 5— R xxvii. 1—3. Isa.x. 4- THE PILGRIMS SEDDCED BY THE FLATTERER. 227 as you see, alive, yet I cannot boast of any manhood. Glad shall I be if I meet with no more such brunts ; though I fear we are not got beyond all danger. However, since the lion and the bear have not as yet devoured me, I hope God will deliver us from the next uncircumcised Philis- tines. Then sang Christian — " Poor Little-faith ! hast been among the thieves ; Wast robb'd : Remember this, whoso believes, And get more faith, then shall you victors be Over ten thousands, else scarce over three." So they went on, and Ignorance followed. They went then till they came at a place where they saw a way put itself into their way,# and seemed withal to lie as straight as the way which they should go ; and here they knew not which of the two to take, for both seemed straight be- fore them ; therefore here they stood still to consider. — And as they were thinking about the way, behold, a man of black flesh, but covered with a very light robe, came to them, and asked them, why they stood there ? They answered, They were a going to the Celestial City, but knew not which of these ways to take. " Follow me," says the man, " it is thither that I am going.'* So they followed him in the way that but now came into the road, which by degrees turned, and turned them so from the city that they desired to go to, that in a little time their faces were turned away from it : — yet they followed him. But by and by, before they were aware, he led them both within the compass of a net, in which they were both so * By this way and a way, it is plain the author means the way of self- righteousness, and the way of the imparled righteousness of Chri9t. Whenever we turn aside to the former, we get out of the way to the city: yea, we see by degrees the pilgrims' faces were turned away from it, and Ibey were entangled in the net of pride and folly. 228 THE PILGRIMS SEDUCED BT THE FLATTERER. entangled, that they knew not what to do ; and with that the white robe fell off the black man's back : — They then saw where they were. Wherefore there they lay crying some time, for they could not get themselves out.* Then said Christian to his fellow, Now do I see my- self in an error. Did not the shepherds bid us beware of the flatterers ? As is the saying of the wise man, so have we found it this day, " A man that flattereth his neighbour, spreadeth a net for hisfeet."(a) Hope. They also gave us a note of directions about the way, for our more sure finding thereof; but herein we have also forgotten to read, and have not kept ourselves from the " paths of the destroyer." Here David was wiser than we ; for saith he, " concerning the works of men, by the word of thy lips, 1 have kept me from the paths of the destroyer." (b) Thus they lay bewailing themselves in the net. At last they spied a shining onef * Luther was wont to caution against the white devil, as much as the black one ; for Satan transforms himself into an angel of light, and his ministers as ministers of righteousness. 2 Cor. xi. 14, 15. And how do they ruin souls ? By flattery, deceiving the ignorant, and beguiling the un- stable. These are black men clothed in white. t By this shining one, understand the Holy Ghost, the leader and guide of all who believe. When they err and stray from Jesus the way, and are drawn from him as the Truth, the Spirit comes with his rod of conviction and chastisement, to whip them from their self-righteousness and folly, back to Christ, to trust wholly in him, to rely only on him, and to walk in fellowship with him. So he acted by the Galatian Church, who was flat- tered into a notion of self-righteousness and self-justification. David also, when he found himself near lost, cries out, — " He restoreth my soul, He leadeth me in paths of righteousness for his name's sake." Psal. xxiii. 3. The following lines are very expressive of the state of mind of any who, by giving place to unbelief, may have turned aside from the narrow way. Often thus, through sin's deceit, Grief and shame and loss I meet ; Like a fish, my soul mistook, Saw the bait, but not the hook : (it) Prov. xxix. 5. (6) Psal. xvii.4 THEY ARE DELIVERED, 229 coming towards them, with a whip of small cord in his hand. When he was come to the place where they were, he asked them, whence they came, and what they did there ? They told him, that they were poor pilgrims going to Zion, but were led out of their way by a black man clothed in white, who bid us, said they, follow him, for he was going thither too. Then said he with the whip, It is a flatterer, "a false apostle, that hath transformed him- self into an angel of light." (a) So he rent the net, and let the men out. Then said he to them, Follow me, that I may set you in the way again : — so he led them back to the way which they had left to follow the flatterer. Then he ask- ed them, saying, Where did you lie the last night ? They said, With the shepherds upon the Delectable Mountains. He asked them then, if they had not a note of direction for the way ? They answered, Yes. But did you, said he, when you were at a stand, pluck out and read your note ? They answered, No. He asked them, Why ? They said, they forgot. He asked, moreover, If the shepherds did not bid them beware of the flatterer? They answered, Yes ; but we did not imagine, said they, that this fine spoken man had been he. (6) Then I saw in my dream, that he commanded them to lie down ;(c) which when they did, he chastised them sore, to teach them the good way wherein they should walk :(d) and, as he chastised them, he said, " As many as I love, 1 rebuke and chasten ; be zealous, therefore, and repent." (e) This done, he bid them go on their way, Made, by past experience, wise ; Let me learn thy word to prize ; Taught by what I've felt before, Satan's flattery to abhor. Burder. (a) 2 Cor. xi. 13, 14. Dan. xi. 32. (b) Rom. xvi- 17, Is (c) Deut. xxix. 2. (rf) 2 Chron. vi. 26, 27. (e) Rev. iii. 19. 230 AND SORELY CHASTISED. and take good heed to the other directions of the shep- herds. So they thanked him for all his kindness, and went softly along the right way, singing — ci Come hither, you that walk along the way, See how the pilgrims fare that go astray : , They catched are in an entangling net, 'Cause they good counsel lightly did forget; 'Tis true they rescu'd were; but yet, you see, They're scourgM to boot : — let this your caution be J9 A MAN WITH HIS BACK TO ZION. 231 CHAPTER XVIII. iHE PILGRIMS MEET WITH ATHEIST, AND PASS OVER THE ENCHANTED GROUND. NOW after a while, they perceived afar off, one com- ing softly, and alone, all along the highway, to meet them. Then said Christian to his fellow, Yonder is a man with his back towards Zion, and he is coming to meet us. Hope. I see him; let us take heed to ourselves now, lest he should prove a flatterer also. So he drew nearer and nearer, and at last came up to them. His name was Atheist; and he asked them whither they were going? Chr. We are going to Mount Zion. Then Atheist fell into a very great laughter. Chr. What is the meaning of your laughter 1 Ath. I laugh to see what ignorant persons you are, to fake upon you so ridiculous a journey ; and yet are like to have nothing but your travel for your pains. Chr. Why, man, do you think we shall not be re- ceived 1 Ath. Received ! there is no such place as you dream of in all this world. Chr. But there is in the world to come. Ath. When I was at home, in mine own country, I heard as you now affirm, and from that hearing went out to see, and have been seeking this city twenty years, but find no more of it than I did the first day I set out. (a) Chr. We have both heard and believe that there is such a place to be found. (a) Eccl. x 16. Jer. xvii. 15. F f 232 HIS VAIN REASONINGS DISREGARDED. Ath. Had not I, when at home, believed, I had not come thus far to seek ; but finding none (and jet I should? had there been such a place to be found, for I have gone to seek it further than you,) I am going back again, and will seek to refresh myself with the things that I therc cast away for hopes of that which I now see is not. Then said Christian to Hopeful his companion, is it true which this man hath said ? Hope. Take heed, he is one of the flatterers : remem- ber what it hath cost us once already, for our hearkening to such kind of fellows. What ! no Mount Zion ? Did we not see from the Delectable Mountains the gate of the city 1 Also, are we not now to walk by faith ?(o) Let us go on, said Hopeful, lest the man with the whip over- take us again.* You should have taught me that lesson which I will sound in the ears withal : " Cease, my son? to hear the instruction that causeth to err from the words of knowledge ;"(&) I say, my brother, cease to hear him? and let us believe to the saving of the soul. Chr. My brother, I did not put the question to thee? for that I doubted of the truth of your belief myself, but to prove thee, and to fetch from thee a fruit of the hones- ty of thy heart. As for this man, I know that he is blind- ed by the god of this world. Let thee and I go on, know- ing that we have belief of the truth ; and " no lie is of the truth."(c) * See how we are surrounded with different enemies. No sooner have they escaped the self-righteous flatterer, but they meet with the openly profane and licentious mocker. Ay, and he set out, and went far too, yea, farther than they ; but behold, he has turned his back upon all, and though he had been twenty years a seeker, yet now he proves, he has neither faith nor hope, but ridicules all as delusion. Awful to think of! O what a special mercy to be kept believing and persevering, not regarding tho ridicule of apostates ! (a) 2 Cor. v. 7. (b) Prov. xix. 27. Heb. x. 39. (c) 1 John ii. 21 HOPEFUL BECOMES DROWSY. 233 Hope. Now I do rejoice in hope of the glory of God. So they turned away from the man, and he, laughing at them, went his way. I saw then in my dream, that they went till they came into a certain country, whose air naturally tended to make one drowsy, if he came a stranger into it. And here Hopeful began to be very dull and heavy of sleep : where- fore he said unto Christian, I now begin to grow so drow- sy, that I can scarcely hold up mine eyes ; let us lie down here and lake one nap. By no means, said the other ; lest, sleeping, we never wake more. Hope. Why, my brother 1 sleep is sweet to the la- bouring man : we may be refreshed if we take a nap. Chr. Do you not remember that one of the shepherds bid us beware of the Enchanted Ground ? He meant by that, that we should beware of sleeping ; " wherefore let us not sleep as do others, but let us watch and be so- ber."*^) Hope. I acknowledge myself in a fault ; and, had I been here alone, I had by sleeping run the danger of death. I see it is true that the wise man saith, " Two are better than one." (b) Hitherto hath thy company been my mercy ; and thou shalt " have a good reward for thy labour." Now then, said Christian, to prevent drowsiness in this place, let us fall into good discourse. * O Christian, beware of sleeping on this enchanted ground ! When all things go easy, smooth, and well, we are prone to grow drowsy in soul. How many are the calls in the word, against spiritual slumber! and yet how many professors, through the enchanting air of this world, are fallen into the deep sleep of formality ! Be warned by them to cry to thy Lord to keep thee awake to righteousness, and be vigorous in the ways of thy Lord. (a) Thcss. v. 6. {b) Eccle. iv. 9. 234 hopeful's past life, and first convictions. With all my heart, said the other. Chr. Where shall we begin ? Hope. Where God began with us : — but do you begiu if you please. Chr. I will sing you first this song — u When saints do sleepy grow, let them come hither, And hear how these two pilgrims talk together : Yea, let them learn of them in any wise Thus to keep ope their drowsy slumbering eyes. Saint's fellowship, if it be manag'd well, Keeps them awake, and that in spite of hell."* Then Christian began, and said, I will ask you a ques- tion : How came you to think at first of doing what you do now ? Hope. Do you mean,'how came I at first to look after the good of my soul ? Chr. Yes, that is my meaning. Hope. I continued a great while in the delight of those things which were seen and sold at our fair ; things which I believe now would have, had I continued in them still, drowned me in perdition and destruction. Chr. What things are they ? Hope. All the treasures and riches of the world. Al- so, I delighted much in rioting, revelling, drinking, swear- ing, lying, uncleanness, sabbath-breaking, and what not, that tended to destroy the soul. But I found, at last, by hearing and considering of things that are divine, which indeed I heard of you, as also of beloved Faithful, who * Observation fully evinces this truth, and when the soul slumbers, the tongue is mute to spiritual converse, and the truths of Jesus freeze on the lips, while the man is all ear to hear, and all tongue to talk of vain, world- ly, and trifling things. Beware of such sleepy professors. You are in danger of catching the infection : you are sure to get no spiritual edifica- tion from them ; but be sure to be faithful in reproving them, and priz' the company of lively Christians. AND FIRST CONVICTIONS. 235 was put to death for his faith and good living in Vanity- fair, that " the end of these things is death ;" and that "for these things' sake the wrath of God cometh upon the children of disobedience. "(a) Chr. And did you presently fall under the power of this conviction ? Hope. No ; I was not willing presently to know the evil of sin, nor the damnation that follows upon the com- mission of it ; but endeavoured, when my mind at first be- gan to be shaken with the word, to shut mine eyes against the light thereof. Chr. But what was the cause of your carrying of it thus to the first workings of God's blessed Spirit upon you ? Hope. The causes were — 1. I was ignorant that this was the work of God upon me. I never thought that by awakenings for sin God at first begins the conversion of a sinner. 2. Sin was yet very sweet to my flesh, and I was loth to leave it. 3. I could not tell how to part with my old companions, their presence and actions were so desirable unto me. 4. The hours in which convictions were upon rne, were such troublesome and such heart-af- frighting hours, that T could not bear, no, not so much as the remembrance of them upon my heart. * * Here you see, as our Lord says, " It is the Spirit who quickeneth, the flesh profiteth nothing." John vi. 63. The flesh, or our carnal nature, so far from profiting in the work of conversion to Christ, that it is an enmity against him, and counteracts and opposes the Spirit's work in shewing us our want of him, and bringing us to him. Man's nature and God's grace are two direct opposites. Nature opposes, but grace subdues nature, and brings it to submission and subjection. Are we truly convinced of sin, and converted to Christ? This is a certain and sure evidence of it, — we shall say from our hearts, Not unto us, not unto any yieldings and com- pliances of our nature, free-will, and power only, but unto thy name, O Lord, be all the glory. (a) Rom. vi. 21—23. Eph.v.6. 236 AMENDMENT FAILS TO QUIET HIS CONSCIENCE. Chr. Then it seems, sometimes you got relief of your trouble ? Hope. Yes, verily, but it would come into my mind again, and then I would be as bad, nay, worse than I was before. Chr. Why, what was it that brought your sins to mind again ? Hope. Many things : as, if I did but meet a good man in the street ; or if I have heard any read in the Bible ; or if mine head did begin to ache ; or if I were told that some of my neighbours were sick ; or if I heard the bell toll for some that were dead ; or if I thought of dying my- self; or if I heard that sudden death happened to others : —but especially when I thought of myself, that I must quickly come to judgment. Chr. And could you at any time, with ease, get off the guilt of sin, when by any of these ways it came upon you 1 Hope. No, not I ; for then they got faster hold of my conscience: and then, if I did but think of going back to sin, (though my mind was turned against it,) it would be double torment to me. Chr. And how did you do then ? Hope. I thought I must endeavour to mend my life; for else, thought I, I am sure to be damned. Chr. And did you endeavour to amend ? Hope. Yes ; and fled from, not only my sins, but sin- ful company too, and betook me to religious duties, as praying, reading, weeping for sin, speaking truth to my neighbours, &c. These things did f, with many others? too much here to relate. Chr. And did you think yourself well then ? Hope. Yes ; for a while ; but at the last my trouble came tumbling upon me again, and that over the neck of •all my reformation. HIS WAY OF ACCOUNTING FOR THIS. 2JJ7 Chr. How came that about, since you were now re- formed ? Hope. There were several things brought it upon me ; especially such sayings as these ; " All our righteousness are as filthy rags :" " By the works of the law no man shall be justified :" " When ye have done all these things, say, We are unprofitable :"(a) with many more such like. From whence I began to reason with myself thus : — if all my righteousness are filthy rags ; if by the deeds of the law no man can be justified ; and if, when we have done all, we are unprofitable — then it is but a folly to think of heaven by the law. I further thought thus — if a man runs a hundred pounds into the shop keeper's debt, and after that shall pay for all that he shall fetch — yet, if this old debt stands still in the book uncrossed, for that the shop-keeper may sue him, and cast him into prison till he shall pay the debt. Chr. Well, and how did you apply this to yourself? Hope. Why, I thought thus with myself, I have by my sins run a great way into God's book, and that my now reforming will not pay off that score ; therefore T should think still, under all my present amendments^ " But how shall I be freed from that damnation that I brought myself in danger of by my former transgres sions V Chr. A very good application : but pray go on. Hope. Another thing that hath troubled me, even since my late amendments, is, that if I look narrowly into the best of what I now do, I still see sin, new sin, mixing itself with the best of that I do : so that now I am forced to conclude that, notwithstanding my former fond conceits of myself and duties, I have committed sin enough in one (a) Isaiah hiv. 6, Lukexvii.10. Gal. ii. 16. 238 HOW HE LEARNED THE WAY OF JUSTIFICATION. duty to send me to hell, though my former life had been faultless. * Chr. And what did you do then T Hope. Do ! I could not tell what to do, till I broke my mind to Faithful ; for he and I were well acquainted : and he told me, that unless I could obtain the righteous- ness of a man that never had sinned, neither my own, nor all the righteousness of the world, could save me.f Chr. And did you think he spake true? Hope. Had he told me so, when I was pleased and satisfied with mine own amendment, I had called him fool for his pains ; but now, since I see mine own infirmity, and the sin which cleaves to my best performance, I have been forced to be of his opinion. Chr. But did you think, when at first he suggested it to you, that there was such a man to be found, of whom it might justly be said, that he never committed sin 1 Hope. I must confess the words at first sounded strangely : but, after a little more talk and company with him, I had full conviction about it. Chr. And did you ask him what man this was, and how you must be justified by him ?(«) * Thus you see in conversion, the Lord does not act upon us by force and compulsion, as though we were inanimate stocks or stones, or irra- tional animals, or mere machines. No. We have understanding. He enlightens it. Then we come to a sound mind ; we think right, and rea- son justly. We have wills ; what the understanding judges best, the will approves, and then the affections follow after ; and thus we choose Christ for our Saviour, and glory only in his mercy and salvation. When the heavenly light of truth makes manifest what we are, and the danger we are in, then we should flee from the wrath to come, to Christ the refuge set before us. t Here is the touchstone, to try whether conviction and conversion are from the Spirit of truth or not. Many talk of conviction and conversion, who are yet unchanged in heart, and strong in confidence of a righteous- ness of their own, or of being made righteous in themselves, instead of looking solely to, and trusting wholly in, the infinite mercy and blood of Christ Jesus, and desiring to be found in him. All conviction and con- version, short of this, leaves the soul short of Christ's righteousness, of hope, and of heaven. (a) Rom. iv. Col. i. Heb. x. 2 Pet. 1. AND TO PLEAD THE PROMISES IN PRAYER. 239 Hope. Yes, and he told me it was the Lord Jesus, that dwelleth on the right hand of the Most High. And thus, said he, you must be justified by him — even by (rusting to what be hath done by himself in the days of his flesh, and suffered when he did hang on the free. I asked him further, how that man's righteousness could be of that efficacy to justify another before God ? And he told me, He was the Mighty God, and did what he did, and died the death also, not for himself, but for me, to whom his doings and the worthiness of them should be im- puted, if I believed on him. Chr. And what did you do then 1 Hope. I made my objections against my believing, for that I thought he was not willing to save me. Chr. And what said Faithful to you then 1 Hope. He bid me go to him and see. Then I said it was presumption. He said No, for I was invited to come, (a) — Then he gave me a book of Jesus's inditing, to encourage me the more freely to come : and he said, concerning that book, that every jot and tittle thereof stood firmer than heaven and earth. (b) Then I asked him what I must do when I came ? And he told me, I must entreat upon my knees ;(c) with all my heart and soul, the Father to reveal him to me. Then I asked him further, how I must make my supplication to him? And he said, Go, and thou shalt find him upon a mercy-seat, (rl) where he sits, all the year long, to give pardon and for- giveness to them that come. I told him that I knew not what to say when I came. And he bid me say to this effect — " God be merciful to me a sinner," and, make me (a) Matt. xi. 28. (b) Matt. xxiv. 35. (c) Psal. xcv. 6. Jer. xxix. 12, 13. Dan. vi. 10. (rf) Exod. xxv. 22. Lev. xvi. 2. Heb. iv. 16. G g 240 HE PERSEVERES IN FRAYING. to know and believe in Jesus Christ: for I see, that if his righteousness had not been, or I have not faith in that righteousness, I am utterly cast away.2* Lord, I have heard that thou art a merciful God, and hast ordained that thy son Jesus Christ should be the Saviour of the world; and, moreover, that thou art willing to bestow him upon such a poor sinner as I am, (and I am a sinner indeed:) Lord, take therefore this opportunity, and mag- nify thy grace in the salvation of my soul, through thy son Jesus Christ. Amen." Chr. And did you do as you were bidden? Hope. Yes, over, and over, and over. Chr. And did the Father reveal the Son to you ? Hope. Not at first, nor second, nor third, nor fourth^ nor fifth, no, nor at the sixth time neither.f Chr. What did you do then? Hope. What! why I could not tell what to do. Chr. Had you not thoughts of leaving off" praying ? Hope. Yes, and a hundred times twice told. Chr. And what was the reason you did not? Hope. I believed that that was true which hath been told me, to wit, that without the righteousness of this Christ, all the world could not save me ; and therefore, * Pray mind this. The grand object of a sensible sinner is righteous- ness (or holiness.) He has it not in himself- This he knows. Where is it to be found ? In Christ only. This is a revealed truth ; and without faith in this, every sinner must be lost. Consider, it is at the peril of your souls, that you reject the righteousness of Christ, and do not believe that God imparts it for the justification of the ungodly. O ye stout-hearted, self-righteous sinners, ye who are far from righteousness ! Know this and tremble. t There may be, and often are, very great discouragements found in every sinner's heart, when he first begins to seek the Lord. But he has Christ's faithful word of promise, " Seek and ye shall find," kc- Luke xi. 9. HOW CHRIST WAS REVEALED TO HIM. 241 *hought I with myself, if I leave off I die, and I can but die at the throne of grace. And withal this came into my mind, " If it tarry, wait for it; because it will surely come, and will not tarry." (a) So I continued, until the Father showed me his Son.* Chr. And how was he revealed unto you ? Hope. I did not see him with my bodily eyes, but with the eyes of my understanding,(6) and thus it was : — one day I was very sad, I think sadder than at any one time of my life ; and this sadness was through a fresh sight of the greatness and vileness of my sins. And as I was then looking for nothing but hell, and the everlast- ing damnation of my soul, suddenly, as I thought, I saw the Lord Jesus look down from heaven upon me, and say- ing, " Believe on the Lord Jesus Christ, and thou shalt be saved. "(c) But I replied, " Lord, I am a great, a very great sin- ner:" and he answered, "My grace is sufficient for thee." Then I said, "But, Lord, what is believing?" And then I saw from that saying, " He that cometh to me shall never hunger, and he that believeth on me shall never thirst," (d) that believing and coming was all one ; and that he that came, that is, ran out in his heart and affection after salvation by Christ, he indeed believed in Christ. Then the water stood in mine eyes, and I asked * The true nature of faith is, to believe and rest upon the word of truth, and wait with humble fervency of soul for the promised comfort. That faith which is the gift of God, leads the soul to wait upon and cry to God, and not to rest till it has so:ne blessed testimony from God, of interest in the love and favour of God in Christ Jesus. But O how many professors rest short of this ? ((0 Hab. ii. 3. (b) Eph. i. 18, 19. (c) Acts xvi. 30, 31 (d) John vi. 35, 242 TO THE INCREASE OF HIS HUMILITY AND LOVE. further, " But, Lord, may such a great sinner as I am, be indeed accepted of thee, and be saved by thee ?" And I heard him say, " And him that cometh to me, I will in no wise cast out."(a) Then I said, " But how, Lord, must I consider of thee in my coming to thee, that my faith may be placed aright upon thee?" Then he said, "Christ came into the world to save sinners:" "he is the end of the law for righteousness to every one that be- lieves:" "he died for our sins, and rose again for our justification:" "he loved us, and washed us from our sins in his own blood :" " he is Mediator betwixt God and us:" "he ever liveth to make intercession for us:"(&) From all which I gathered, that I must look for righteous- ness in his person,* and for satisfaction for my sins by his blood ; that which he did in obedience to his Father's law, and in submitting to the penalty thereof, was not for himself, but for him that will accept it for his salvation, and be thankful. And now was my heart full of joy, mine eyes full of tears, and mine affections running over with love to the name, people, and ways of Jesus Christ. Chr. This was a revelation of Christ to your soul in- deed : but tell me particularly what effect this had upon your spirit. Hope. It made me see that all the world, notwithstand- ing all the righteousness thereof, is in a state of condem- * Reader, never think thai you are fully convinced of the whole truth; nor believe fully on Christ according to the scriptures, unless you have seen as much need of Christ's glorious righteousness to justify, as of his precious blood to pardon you. Both are revealed in the gospel ; both are the objects of faith : by both is the conscience pacified, the heart purified; the soul justified, and Jesus glorified in, the heart, lip, and life. (a) John vi. 3T. (b) 1 Tim. i. 15. Rom. x. 4. Heb. vii. 24, 25 TO THE INCREASE OF HIS HUMILITY AND LOVE. 243 nation : it made me see that God the Father, though he be just, can justly justify the coming sinner : it made me greatly ashamed of the vileness of my former life, and confounded me with the sense of mine own ignorance ; for there never came thought into my heart, before now, that showed me so the beauty of Jesus Christ: it made me love a holy life, and long to do something for the hon- our and glory of the Lord Jesus ; yea, I thought that, had I now a thousand gallons of blood in my body, I could spill it all for the sake of the Lord Jesus. 244 THE PILGRIMS STOP, AND IGNORANCE C0ME8 UP. CHAPTER XIX. THE PILGRIMS HAVE ANOTHER CONFERENCE WITH IGNORANCE. I SAW then in my dream, that Hopeful looked back and saw Ignorance, whom they had left behind, coming after: Look, said he to Christian, how far yonder young- ster loitereth behind. Chr. Ay, ay, I see him: he careth not for our com- pany. Hope. But I trow it would not have hurt him, had he kept pace with us hitherto. Chr. That is true ; but I'll warrant you he thinketh otherwise. Hope. That I think he doth : but, however, let ub tarry for him. So they did. Then Christian said to him, Come away, man ; why do you stay so behind 1 Ignor. I take my pleasure in walking alone ; even more a great deal than in company ; unless I like it better. Then said Christian to Hopeful, (but softly,) Did not I tell you he cared not for our company ; But, however, said he, come up, and let us talk away the time in this solitary place. Then, directing his speech to Ignorance, he said, Come, how do you? how stands it between God and your soul now 1 Ignor. I hope well, for I am always full of good mo- tions, that come into my mind to comfort me as I walk.* * Many sincere souls are often put to a stand, while they find and feel the workings of corruption in their nature ; and when they hear others talk so highly of themselves, without any complainings of the plague of 56Norance's hope, heart, and thoughts. 245 €hk. What good motions ? pray tell us. Ignor. Why, I think of God and heaven. Chr. So do the devils and damned souls. Ignor. But I think of them and desire them. Chr. So do many that are never like to come there, " The soul of the sluggard desires, and hath nothing." (a) Ignor. But I think of them, and leave all for them. Chr. That I doubt: for leaving of all is an hard mat- ter ; yea, a harder matter than many are aware of. But why, or by what, art thou persuaded that thou hast left all for God and heaven ? Ignor. My heart tells me so. Chr. The wise man says, " He that trusts his own heart is a fool. "(6) Ignor. This is spoken of an evil heart ; but mine is a good one. Chr. But how dost thou prove that 1 Ignor> It comforts me in hopes of heaven* Chr. That may be through its deceitfulness ; for a man's heart may minister comfort to him in the hopes of that thing for which he has yet no ground to hope. Ignor. But my heart and life agree together; and therefore my hope is well grounded. Chr. Who told thee that thy heart and life agree to gether 1 Ignor. My heart tells me. — e_. their hearts. But all this is from the ignorance of their own hearts • and pride and self-righteousness harden them against feeling its desperate wickedness. But divine teaching causes a Christian to see, know, and feel the worst of himself that he may glory of nothing in or of himself, but that all his glorying should be of what precious Christ is to him, and what he is in Christ. See the contrary of all this exemplified in Ignorance in whom we behold, as in a mirror, many professors who are strangers to their own hearts ; hence are deceived into vain self-confidence. (a) Prov. xiii. 4. (b) Prov. xxviii. 26. 246 WHAT ARE GOOD THOUGHTS. Chr. " Ask my fellow if I be a thief' Thy heart tells thee so ! Except the word of God beareth witness in this matter, other testimony is of no value. Ignor. Butisitnotagood heart that has good thoughts ? and is not that a good life that is according to God's commandments ? Chr. Yes, that is a good heart that hath good thoughts* and that is a good life that is according to God's com- mandments ; but it is one thing indeed to have these, and another thing only to think so. Ignor. Pray, what count you good thoughts, and a life according to God's commandments ? Chr. There are good thoughts of divers kinds ; — some respecting ourselves, some — God, some — Christ, and some — other things. Ignor. What be good thoughts respecting ourselves ? Chr. Such as agree with the word of God. Ignor. When do our thoughts of ourselves agree with the word of God. Chr. When we pass the same judgment upon our- selves which the word passes. — To explain myself: the word of God saith of persons in a natural condition, " There is none righteous, there is none that doeth good.'1 It saith also, that " every imagination of the heart of a man is only evil, and that continually. "(a) And again, " The imagination of man's heart is evil from his youth.'' Now then, when we think thus of ourselves, having sense thereof, then are our thoughts good ones, because accord- ing to the word of God. Ignor. I will never believe that my heart is thus bad.* * No ; no man naturally can. But this is a sure sign that the light from heaven hath not yet shined into the heart, and made it manifest, hew su- perlatively wicked the heart is, and consequently, how it deceives igno- rant professors with a notion of being good in themselves, and keeps them from wholly relying upon Christ's atonement for pardon, and justification unto life. (a) Gen. vi. 5. Rom- iii WHAT ARE GOOD THOUGHTS. 247 Chr. Therefore thou never hadst one good thought concerning thyself in thy life. — But let me goon. As the word passeth a jugdment upon our heart, so it passeth a judgment upon our ways ; and when the thoughts of our hearts and ways agree with the judgment which the word giveth of both, then are both good, because agree- ing thereto. Ignor. Make out your meaning. Chr. Why the word of God saith, that man's ways are crooked ways, not good, but perverse : it saith, they are naturally out of the good way, that they have not known it. (a) Now when a man thus thinketh of his ways ; I say, when he doth sensibly, and with heart-humiliation, thus think, then hath he good thoughts of his own ways, because his thoughts now agree with the judgment of the word of God. Ignor. What are good thoughts concerning God ? Chr. Even, as I have said concerning ourselves, when our thoughts of God do agree with what the word saith of him; and that is, when we think of his being and attrib- utes as the word hath taught; of which I cannot now dis- course at large. But to speak of him in reference to us ; then we have right thoughts of God, when we think that he knows us better than we know ourselves, and can see sin in us, when and where we can see none in ourselves : 0 when we think he knows our inmost thoughts, and that our heart, with all its depths, is always open unto his eyes: also when we think that all our righteousness stinks in his nostrils, and that therefore he cannot abide to see us stand before him in any confidence, even in all our best performances. (a) Ps. cxxv. 5. Prov.ii. 15- H h 248 ignorance's faith; christian Ignor. Do you think that I am such a fool as to think God can see no further than I? or that I would come to God in the best of my performances ? Chr. Why, how dost thou think in this matter? Ignor. Why, to be short, I think I must believe in Christ for justification. Chr. How ? think thou must believe in Christ when thou seest not thy need of him ! Thou neither seest thy original nor actual infirmities ; but hast such an opinion of thyself, and of what thou doest, as plainly renders thee to be one that did never see a necessity of Christ's per- sonal righteousness to justify thee before God.* How then dost thou say, I believe in Christ? Ignor. I believe well enough for all that. Chr. How dost thou believe? Ignor. I believe that Christ died for sinners; and that I shall be justified before God from the curse, through his gracious acceptance of my obedience to his laws. Or thus, Christ makes my duties, that are religious, accept- able to his Father by virtue of his merits, and so shall I be justified. f Chr. Let us give an answer to this confession of thy faith. 1. Thou believest with a fantastical faith; for this faith is no where described in the word. * Here we see how naturally (he notion of man's righteousness blinds his eyes to, and keeps his heart from believing, that Christ alone justifies a sinner in the sight of God : and yet such talk of believing, but their faith is only fancy. They do not believe unto righteousness, but imagine they have now, or shall get a righteousness of their own, some how or other. Awful delusion ! t Here is the very essence of that delusion which works by a lie, and so much prevails, and keeps up an unscriptural hope in the hearts of so many professors. Do, reader, study this point well ; for here seems to be a show of scriptural truth, while the rankest poison lies concealed in it. For it. is utterly subversive of, and contrary to the faith and hope of the gospel- CONTRASTS IT WITH JUSTIFICATION. 249 2. Thou believest with a false faith; because thou Jakest justification from the personal righteousness of Christ, and appliest it to thy own. 3. This faith maketh not Christ a justifier of thy per- son, but of thy actions ; and of thy person for thy ac- tions' sake, which is false. 4. Therefore this faith is deceitful, even such as will leave thee under wrath in the day of God Almighty ■ for true justifying faith puts the soul, as sensible of its lost condition by the law, upon fleeing for refuge unto Christ's righteousness; (which righteousness of his is not an act of grace, by which he maketh for justifica- tion, thy obedience accepted of God, but his personal obedience to the law, in doing and suffering for us what that required at our hands:) this righteousness, I say, true faith accepteth ; under the skirt of which the soul being shrouded, and by it presented as spotless before God, it is accepted, and acquitted from condem- nation.^ Ignor. What ! would you have us trust to what Christ in his own person hath done without us ? This conceit would loosen the reins of our lust, and tolerate us to live as we list: for what matter how we live, if we may be justified by Christ's personal righteousness from all, when we believe it?f * Under these four heads, we have a most excellent defection of a pre- sumptive and most dangerous error which now greatly prevails ; as well as a scriptural view of the nature of true faith, and the ohjec! it fixes on wholly and solely for justification before God, and acceptance with God. Reader, for thy soul's sake look to thy foundation. See that you build upon nothing in self, but all upon that sure foundation which God hath laid, even his beloved Son. t No sooner can you propose to an ignorant professor, Christ's right- eousness alone for justification, but he instantly displays his ignorance of the power of the truth, and the influence of faith, by crying out, " Antino- mianism ! O you are for destroying holiness at the root, and for bringing ~m licentiousness like a flood." Thus pride works by a lie, and is support- 250 IGNORANCE ANSWERS WITH REPROACHES. Chr. Ignorance is thy name; and as thy name is, so art thou ; even this thy answer demonstrateth what I say. Ignorant thou art of what justifying righteousness is, and as ignorant how to secure thy soul, through the faith of it, from the heavy wrath of God. Yea, thou also art ignorant of the true effect of saving faith in this righteous- ness of Christ, which is to bow and win over the heart to God in Christ, to love his name, his word, ways and peo- ple, and not as thou ignorantly imaginest. Hope. Ask him if ever he had Christ revealed to him from heaven.^ Ignor. What ! you are a man for revelations ! I do believe that what both you and all the rest of you say about that matter, is but the fruit of distracted brains. Hope. Why, man! Christ is so hid in God from the natural apprehensions of the flesh, that he cannot by any man be savingly known, unless God the Father reveals him to them. Ignor. That is your faith, but not mine : yet mine, I ed by self-righteousness, in opposition to God's grace, and submission to Christ's righteousness. This is a spreading heresy of the flesh, which most dreadfully prevails at this day. Be not deceived. * This, by natural men, is deemed the very height of enthusiasm ; but a spiritual man knows the blessedness, and rejoices in the comfort of this. It is a close question ; what may we understand by it ? Doubtless, what Paul means, when he says, " It pleased God to reveal his Son in me," Gal. i. 16 ; that is, he had such an internal, spiritual, experimental sight and knowledge of Christ, and of salvation by him, that his heart embraced him, his soul cleaved to him, his spirit rejoiced in him ; his whole man was swallowed up with the love of him, so that he cried out in the joy of* his soul, This is my beloved and my friend — my Saviour, my God, and my salvation. He is the chief of ten thousand, and altogether lovely. — We know nothing of Christ savingly, comfortably, and experimentally, till he is pleased thus to reveal himself to us. Matt. xi. 27. This spiritual revelation of Christ to the heart, is a blessing and comfort agreeable to, and consequent upon, believing on Christ, as revealed outwardly in the word. Therefore every sincere soul should wait and look, and long, and pray for it. Be ware you do not despise it ; if you do, you will betray your ignorance of spiritual things as Ignorance did. AND BREAKS OFF THE CONVERSATION. 261 doubt not, is as good as yours, though I have not in my head so many whimsies as you. Chr. Give me leave to put in a word : — you ought not to speak so slightly of this matter : for this I boldly affirm (even as my good companion hath done,) that no man can know Jesus Christ but by the revelation of the Father ; yea, and faith too, by which the soul layeth hold upon Christ (if it be right,) must be wrought by the exceeding greatness of his mighty power ;(«) the working of which faith, I perceive, poor Ignorance, thou art ig- norant of. Be awakened then, see thine own wretched- ness, and flee to the Lord Jesus ; and by his righteous- ness, which is the righteousness of God, (for he himself is God,) thou shalt be delivered from condemnation.* Ignor. You go so fast, I cannot keep pace with you: do you go on before : I must stay a while behind. f Then they said — u Well, Ignorance, wilt thou yet foolish be • To slight good counsel, ten times given thee ? And if thou yet refuse it, thou shalt know, Ere long, the evil of thy doing so. Remember, man, in time : stop, do not fear : Good counsel taken well saves; therefore hear.; But if thou yet shalt slight it, thou wilt be The loser, Ignorance, I'll warrant thee." * That sinner is not thoroughly awakened, who does not see his need of Christ's righteousness to be imparted to him. Nor is he quickened, who has not fled to Christ as the end of the law for righteousness to every one who believes. Rom. x. 4. t Ignorant professors cannot keep pace with spiritual pilgrims, nor can they relish the doctrines of Christ being all in all, in the matter of justifi- cation and salvation. (a) Matt. xi. 2y. 1 Cor. sii. 3. Eph. i. 18, 19. 252 CHRISTIAN COMMISERATES IGNORANCE- Then Christian addressed himself thus to his fellow : Chr. Well, come, my good Hopeful, I perceive that thou and I must walk by ourselves again. So I saw in my dream, that they went on apace before, and Ignorance he came hobbling after. Then said Chris- tian to his companion, It pities me much for this poor man : It will certainly go ill with him at last. Hope. Alas ! There are abundance in our town in this condition, whole families, yea, whole streets, and that of pilgrims too ; and if there be so many in our parts, how many think you must there be in the place where be was born ?* Chr. Indeed, the word saith, " he hath blinded their eyes, lest they should see,,, &c. But, now we are by ourselves, what do you think of such men ? have they at no time, think you, convictions of sin, and so consequently fear that their state is danger- ous ? Hope. Nay, do you answer the question yourself, for you are the elder man. Chr. Then I say, sometimes, (as I think) they may ; but they, being naturally ignorant, understand not that such convictions tend to their good ; and therefore they do desperately seek to stifle them, and presumptuously continue to flatter themselves in the wav of their own hearts. Hope. I do believe, as you say, that fear tends much to men's good, and to make them right at their beginning to go on pilgrimage. t Ignorance had just the same natural notions of salvation which he was born with, only he had been taught to dress them up by the art of sophistry. Hence it is they so much abounded among professors in every age. 0 what a mercy to be delivered from them, to be spiritually en lightened and taught the truth as it is in Jesus ! THE NATURE AND ADVANTAGE OF RIGHT FEAR. 2,53 Chr. Without all doubt it doth, if it be right : for so says the word, " The fear of the Lord is the beginning of wisdom. "(a) Hope. How will you describe right fear? Chk. True or right fear is discovered by three things : 1. By its rise : it is caused by saving convictions for sin. — 2. It driveth the soul to lay fast hold of Christ for sal- vation.— 3. It begetteth and continueth in the soul a great reverence of God, his word, and ways, keeping it tender, and making it afraid to turn from them, to the right hand or the left, to any thing that may dishonour God, break its peace, grieve the Spirit, or cause the enemy to speak reproachfully. Hope. Well said ; I belive you have said the truth. Are we now almost got past the Enchanted Ground ? Chr. Why ? art thou weary of this discourse ? Hope. No verily, but that I would know where we are. Chr. We have not now above two miles further to go thereon. — But let us return to our matter. — Now the igno- rant know not that such convictions, that tend to put them in fear, are for their good, and therefore they seek to stifle them. Hope. How do they seek to stifle them ? Chr. 1. They think that those fears are wrought by the devil (though indeed they are wrought by God ;) and thinking so, they resist them, as things that directly tend to their overthrow. 2. They also think that these fears tend to the spoiling of their faith ; when, alas for them, poor men that they are, they have none at all ! — and therefore they harden their hearts against them. 3. They presume they ought not to fear, and therefore in'despiU (a) Job xxviii. 28. Psal cxi. 10. Prov. i.7. ix. 10 254 DISCOURSE CONCERNING TEMPORARY* of them wax presumptuously confident. 4. They see that those fears tend to take away from them their pitiful old self-holiness,^ and therefore they resist them with all their might. Hope. I know something of this myself: before I knew myself it was so with me.f Chr. Well, we will leave, at this time, our neighbour Ignorance by himself, and fall upon another profitable question. Hope. With all my heart: but you shall still begin. Chr. Well, then, did you know, about ten years ago, one Temporary in your parts, who was a forward man in religion then ? Hope. Know him ! yes ; he dwelt in Graceless, a town about two miles off of Honesty, and he dwelt next door to one Turnback. Chr. Right! he dwelt under the same roof with him. Well, that man was much awakened once ; I believe that then he had some sight of his sins, and of the wages that were due thereto. Hope. I am of your mind, (for my house not being above three miles from him) he would oft-times come to me, and that with many tears. Truly I pitied the man, and was not altogether without hope of him ; but one may see, it is not every one that cries Lord, Lord. * Pitiful old self-holiness. Mind this phrase. Far was it from the heart of good Mr. Bunyan to decry real holiness. I suppose he was never charged with it ; if he was, it must be by such who strive to exalt their own holiness more than Christ's righteousness; if so, it is pitiful indeed. It is nothing but self-holiness, or the holiness of the old man of sin ; for true holiness springs from the belief of, and love to the truth. All besides this only finds to self-confidence and self-applause. t It is profitable to call to mind one's own ignorance, and natural de- pravity when in our unrenewed estate, to excite humility of heart, and thankfulness to God, who made us to differ, and to rxcite pity toward; those who are walking in nature's pride, self-righteousness, and self-confi- dence. hopeful's account op apostacy of such men. 255 Chr. He told me once that he was resolved to go on pilgrimage, as we go now ; but all of a sudden he grew acquainted with one Saveself,* and then he became a stranger to me. Hope. Now, since we are talking about him, let us a little inquire into the reason of the sudden backsliding of him and some others. Chr. It may be very profitable ; but do you begin. Hope. Well then, there are in my judgment four rea- sons for it. 1. Though the consciences of such men are awa- kened, yet their minds are not changed : therefore, when the power of guilt weareth away, that which pro- voketh them to be religious ceaseth : wherefore they naturally return to their old course again : even as we see the dog that is sick of what he hath eaten, so long as his sickness prevails he vomits and casts up all : not that he doeth this of free mind (if we must say a dog hath a mind,) but because it troubleth his stomach ; but now, when his sickness is over, and so his stomach eased, his desires being not at all alienated from his vomit, he turns him about, and licks up all ; and so is it true which is written, " The dog is turned to his own vomit again." (a) Thus, I say, being hot for heaven, by virtue only of the sense and fear of the torments of hell, as their sense of hell, and fear of damnation, chills and cools, so their de- * Saveself- This generation greatly abounds among us Those who are under this spirit, are strangers to themselves, to the truths of God's law, and the promises of his gospel, and so consequently are strangers to those who know themselves to be totally lost ; are dead to every hope of saving themselves, and look only to, and glory only in salvation by Jesus. " Two cannot walk together except they be agreed." Amos iii. 3. («) 2 Peter ii. 22. T i 256 THE EFFECTS OF AN UNRENEWED HEART. sires for heaven and salvation cool also. So then it comes to pass, that, when their guilt and fear is gone, their de- sires for heaven and happiness die, and they return to their course again. # 2 Another reason is, they have slavish fears that do overmaster them : — I speak now of the fears that they have of men : " for the fear of man bringeth a snare, (a) So, then, though they seem to be hot for heaven so long as the flames of hell are about their ears, yet, when that terror is a little over, they betake themselves to second thoughts, namely, that it is good to be wise, and not to run (for they know not what) the hazard of losing all, or at least of bringing themselves into unavoid- able and unnecessary troubles ; and so they fall in with the world again. 3. The shame that attends religion lies also as a block in their way : they are proud and haughty, and religion in their eye is low and contemptible: therefore, when they have lost their sense of hell and wrath to come, they return again to their former course. 4. Guilt, and to meditate terror, are grievous to them ; they like not to see their misery before they come into it ; though perhaps the sight of it first, if they loved that sight, might make them flee whither the righteous flee and are safe ; but because they do as I hinted before, even shun the thoughts of guilt and terror, therefore, when once they are rid of their awakenings about the terrors and wrath of God, they harden their hearts * A true description of the state of too many professors. Here see the reason why so many saints, as they are called, fall away. (a) Prov. xxix. 25- CHRISTIAN SHOWS HOW THEY DRAW BACK. 257 gladly, and choose such ways as will harden (hem more and more. Chr. You are pretty near the business ; for the bot- tom of all is, for want of a change in their mind and will. And therefore they are but like the felon that standeth before the judge ; he quakes and trembles, and seems to repent most heartily: but the bottom of all is, the fear of the halter; not that he hath any detestation of the offences ; as is evident, because, let but this man have his liberty, and he will be a thief, and so a rogue slili ; whereas, if his mind was changed, he would be otherwise. Hope. Now I have showed you the reasons of their going back, do you show me the manner thereof. Chr. So I will willingly. — They draw off their thoughts, all that they may, from the remembrance of God, death, and judgment to come : — then they cast off by degrees private duties, as closet-prayer, curbing their lusts, watching, sorrow for sin, &c. — then they shun the company of lively and warm Christians ; — after that they grow cold to public duty : as hearing, reading, godly conference, and the like ; — then they begin to pick holes, as we say, in the coats of some of the godly, and that devilishly, that they may have a seem- ing colour to throw religion (for the sake of some infir- mities they have spied in them) behind their backs — then they begin to adhere to, and associate themselves with carnal, loose, and wanton men : — then they give way to carnal and wanton discourses in secret ; and glad are they if they can see such things in any that are counted honest, that they may the more boldly do it through their example — After this, they begin to play with little sins openly : — and then, being hardened, they show themselves as they are. Thus being launched 258 CHRISTIAN SHOWS HOW THEY DRAW BACK. again into the gulf of misery, unless a miracle of grace prevent it, they everlastingly perish in their own de- ceivings.* * See how gradually, step by step, apostates go back. It begins in the unbelief of the heart, and ends in open sins in the life. Why is the love of this world so forbidden ? why is covetousness called idolatry ? Because, whatever draws away the heart from God, and prevents enjoying close fellowship with him, naturally tends to apostacy from him. Look well to your hearts and affections Daily learn to obey that command, " Keep thy heart with all diligence, for out of it are the issues of life." Prov. iv. 23. If you neglect to watch, you will be sure to smart : under the sense of sin on earth, or its curse in hell. " See then that ye walk cir- cumspectly, not as fools, but as wise, redeeming the time because the days are evil." Eph. v. 15. THEY ARRIVE AT THE COUNTRY OF BEULAH. 259- CHAPTER XX. THE PILGRIMS TRAVEL THE PLEASANT COUNTRY OF BEU- LAH. SAFELY PASS THE RIVER OF DEATH, AND ARE ADMITTED INTO THE GLORIOUS CITY OF GOD. NOW I saw in my dream, that by this time the pil- grims were got over the Enchanted Ground, and enter- ing into the country of Beulah, (a) whose air was very sweet and pleasant, the way lying directly through if, they solaced themselves there for a season. Yea, here they heard continually the singing of birds, and saw every day the flowers appear in the earth, and heard the voice of the turtle in the land. In this country the sun shineth night and day : wherefore this was beyond the valley of the Shadow of Death, and also out of the reach of Giant Despair; neither could they from this place so much as see Doubting Castle.^ Here they were within sight of the city they were going to : also here met them some of the inhabitants thereof: for in this land the shining ones commonly walked, because it was upon the borders of heaven. In this land also the con- tract between the bride and the bridegroom was renew- ed : yea, here, " as the bridegroom rejoiceth over the bride, so did their God rejoice over them." Here they had no want of corn and wine ; for in this place they met * O what a blessed state ! what a glorious frame of the soul is this ! Job speaks of it as the candle of the Lord shining upon his head, ch. xxix. 3. The church, in a rapture cries out, " Sing 0 heavens, and be joyful O earth ; break forth into singing, O mountains, for the Lord hath comforted his people." Isa. xxix. 13. Paul calls this ' the fulness of the blessing of the gospel of peace." Rom xv. 29. O rest not short of enjoying the full hVd&e of gospel peace, and spiritual joy. (a) Sol. Song, ii. 10—12 Isa. liii. 4—12. fcJ6'0 THE PILGRIMS OVERCOME WITH JOY. with abundance of what they had sought for in all their pilgrimage. Here they heard voices from out of the city, loud voices saving, ** Say ye to the daughter of Zion, Behold, thy Salvation cometh ! Behold, his reward is with him !" Here all the inhabitants of the country call- ed them " The holy people, the Redeemed of the Lord, Sought out," — &c. Now, as they walked in this land, they had more re- joicing than in parts more remote from (he kingdom to which they were bound; and drawing near to the city they had yet a more perfect view thereof. It was budd- ed of pearls and precious stones, also the streets thereof were paved with gold ; so that, by reason of the natural glory of the city, and the reflection of the sun-beams upon it, Christian with desire fell sick, Hopeful also had a fit or two of the same disease : wherefore here they lay by it a while, crying out because of their pangs, " If you see my Beloved, tell him that I am sick of love."^ But, being a little strengthened, and better able to bear their sickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places, behold the gardener stood in the way ; to whom the pilgrims said, " Whose goodly vineyards and gardens are these ?" He answered, " They are the King's, and are planted here for his own delight, and also for the solace of pilgrims. " So the gardener had them into the vineyards, and bid them refresh themselves with the dainties :(a) he also showed them there the King's * 8ee what it is to long for the full fruition of Jesus in glory. Some have been so overpowered hereby, that their earthen vessels were ready to burst : their frail bodies have been so overcome, that they have cried, Lord, hold thine hand, I faint, I sink, I die, with a full sense of thy pre- cious, precious love. Covet earnestly this best gift, Love. Lord, shed if more abundantly abroad in these cold hearts of ours! (a) Deut. xxiii.24. THE GLORY OP THE CITY. 261 walks and arbours, where he delighted to be : and here they tarried and slept. Now 1 beheld in my dream, that they talked more in their sleep at this time than ever they did in all their jour- ney ; and, being in a muse thereabout, the gardener said even to me, " Wherefore muses thou at the matter ? It is the nature of the grapes of these vineyards, to go down so sweetly as to cause (he lips of them that are asleep to speak." So I saw that when they awoke, they addressed them- selves to go up to the city. But, as I said, the reflection of the sun upon the city (for the city was pure gold) (a) was so extremely glorious, that they could not as yet with open face behold it, but through an instrument made for that purpose. So I saw that as they went on there met them two men in raiment that shone like gold, also their faces shone as the light. These men asked the pilgrims whence they came ? and they told them. They also asked them where (hey had lodged, what difficulties and dangers, what comforts and pleasures, they had met with in the way ? and they told them. Then said the men that met them, « You have but two difficulties more to meet with, and then you are in the city."* Christian then and his companion asked the men to go along with them : so they told them they would : But, said they, you must obtain it by your own faith. So I saw in my dream, that they went on together till they came in sight of the gate. * What are these two difficulties? are they not death without, and un- belief within ? It is through the latter; that the former is at all distressing to us. O for a strong world-conquering, sin subduing, death overcoming faith, in life and death ! Jesus, Master, speak the word, unbelief shall flee, our faith shall not fail, and our hope shall be steady. (a) Rev. xxi. 18- 2 Cor. Hi. 18. 262 CHRISTIAN ALMOST LOST IN THE RIVER. Now I further saw, thatbelwixt them and the gate was a river ; but there was no bridge to go over : the river was very deep. At the sight therefore of this river, the pilgrims were much stunned; but the men that went with them, said, " You must go through, or you cannot come at the gate."* The pilgrims then began to inquire, if there was no other way to the gate ? to which they answered, " Yes ; but there hath not any, save two, to wit, Enoch and Eli- jah, been permitted to tread that path, since the founda- tion of the world, nor shall until the last trumpet shall sound." The pilgrims then (especially Christian) began to despond in their minds, and looked this way and that, but no way could be found by them, by which they might escape the river. Then they asked the men " if the waters were all of a depth?" they said, No; yet they could not help them in that case ; " For," said they, " you shall find it deeper or shallower, as you believe in the King of the place. "f They then addressed themselves to the water, and en- tering, Christian began to sink, and crying out to his good friend Hopeful, he said, " I sink in deep waters ; billows go over my head, all his waves go over me. Selah." * Well ; now the pilgrims must meet with, and encounter their last en- emy, death. When he stares them in the face, their fears arise. Through the river they must go. What have they to look at ? what they are in themselves, or what they have done and been ? No ; only the same Jesus who conquered death for us, and can and will overcome the fear of death in us. t Faith builds a bridge across the gulf of death, Death's terror is the mountain faith removes. 'Tis faith disarms destruction ; and absolves From every clamorous charge the guiltless tomb. For, faith views, trusts in, and relies upon the word of Christ, for salvation in the victory of Christ over sin, death, and hell. Therefore, in every- thing we shall always prove the truth of our Lord's words, " According to your faith be it unto you." Matt. ix. 29. O what support in death, to have Jesus our triumphant conqueror to look unto, who has disarmed death of his sting, and swallowed up death in his victory! HOPEFUL ENCOURAGES CHRISTIAN 263 Then said the other, " Be of good cheer, my brother, I feel the bottom, and it is good." Then said Christian, "Ah! my friend, the sorrow of death hath compassed me about, I shall not see the land that flows with milk and honey." And with that a great darkness and horror fell upon Christian, so that he could not see before him. Also, he in a great measure lost his senses, so that he could neither remember, nor orderly talk of any of those sweet refreshments, that he had met with in the way of his pilgrimage. But all the words that he spake, still tended to discover that he had horror of mind, and heart- fears that he should die in that river, and never obtain entrance in at the gate. Here also, as they that stood by perceived, he was much in the troublesome thoughts of the sins that he had committed, both since and before he began to be a pilgrim. It was also observed, that he was troubled with apparitions of hobgoblins and evil spirits ; for ever and anon he would intimate so much by words. * — Hopeful therefore here had much ado to keep his bro- ther's head above water ; yea, sometimes he would be quite gone down, and then, ere a while, would rise up again half dead. Hopeful did also endeavour to comfort him saying, " Brother, I see the gate, and men standing by to receive us;" but Christian would answer, " It is you, it is you they wait for; you have been Hopeful ever since I knew you." "And so have you," said he to Christian. "Ah, brother," said he, "surely if J. * What ! after all the past, blessed experience, that Christian had enjoy- ed of his Lord's peace, love, joy, and presence with him, his holy trans- ports and heavenly consolations, is all come to this at last? You know " the last enemy that shall be destroyed is death." 1 Cor. xv 26. Satan is sometimes suffered to be very busy with God's people in their last mo- ments, but he too, like death, is a conquered enemy by our Jesus ; there- fore amidst all his attacks, they are safe. For he is faithful to them, and almighty to save them. K k 264 HOPEFUL ENCOURAGES CHRISTIAN. was right he would now rise to help me; but for my sins he hath brought me into the snare, and hath left me." Then said Hopeful, " My brother, you have quite for- got the text, where it is said of the wicked, * There are no bands in their death, but their strength is firm ; they are not troubled as other men, neither are they plagued like other men.' These troubles and distresses that you go through in these waters, are no sign that God hath for- saken you; but are sent to try you, whether you will call to mind, that which heretofore you have received of his goodness, and live upon him in your distresses." Then I saw in my dream that Christian was in a muse a while. To whom Hopeful added these words, " Be of good cheer, Jesus Christ maketh thee whole. "# And with that Christian brake out with a loud voice, " Oh, I see him again ! and he tells me, « When thou passes! through the waters, I will be with thee ; and through the rivers, they shall not overflow thee." '(a) — Then they both took courage, and the enemy was after that as still as a stone, until they were gone over. Christian there- fore presently found ground to stand upon, and so it fol- lowed that the rest of the river was but shallow ; but thus they got over : — Now upon the bank of the river, on the other side, they saw the two shining men again, who there waited for them. Wherefore being come out of the river, they saluted them, saying, " We are mi- nistering spirits, sent forth to minister to those that shall be heirs of salvation." Thus they went along to- wards the gate. — Now you must note, that the city stood * Jesus Christ, be is indeed tbe Alpha and Omega, the first and the last, the beginning of our hope, and tbe end of our confidence. We begin and end the. Christian pilgrimage with him ; and all our temptations and trial? speak loudly, and fully confirm to us that truth of our Lord, " Without me ye can do nothing." John xv. 5. (a) Isa. xliii. 2. THEY TALK WITH THE SHINING ONES. 265 wpon a mighty hill, but the pilgrims went up the hill with ease, because they had these two men to lead them up by the arms ; also they had left their mortal garments be- hind them in the river ; for though they went in with them, Ihey came out without them. They therefore went up here with much agility and speed, though the foundation upon which the city was framed was higher than the clouds: they therefore went up through the re- gion of the air, sweetly talking as they went, being com- forted, because they safely got over the river, and had such glorious companions to attend them.^ The talk that they had with the shining ones, was about tlie glory of the place ; who*told them, that the beauty and glory of it was inexpressible. There, said they, is "Mount Zion, the heavenly Jerusalem, the in- numerable company of angels, and the spirits of just men made perfect. "(a) You are going now, said they, to the Paradise of God, wherein you shall see the tree of life, and eat of the never-fading fruits thereof: and when you come there, you shall have white robes given you, and your walk and talk shall be every day with the King, even all the days of eternity. (6) There you shall not. see again such things as you saw when you were in the tower region upon the earth, to wit, sorrow, sickness, affliction, and death; "for the former things are passed away.(c) You are now going to Abraham, to Isaac, and to Jacob, and to the prophets, men that God hath taken * Ah, children, none can conceive or describe what it is to live in a «tate tree from the body of sin and death. Some in such happy, highly- favoured moments, have had a glimpse, a foretaste of this, and could re- alize it by faith. O for more and more of this, till we possess and enjoy it in all its fulness. If Jesus be so sweet by faith below, who can tell what be is in full fruition above ? This we must die to know. (a) Heb. iii. 22—24. (b) Rev. ii. 7. iii. 4. xxii. 5. (c) Isa. lxv. 16. 266 THEY TALK WITH THE SHINING ONES. away from the evil to come, and that are now "resting upon their beds, each one walking in his righteousness. " The men then asked, What must we do in the holy place 1 To whom it was answered, You must there re- ceive the comforis of all your toil, and have joy for all your sorrow; you must reap what you have sown, even the fruit of all your prayers, and tears, and sufferings for the King by the way.(«) In that place you must wear crowns of gold, and enjoy the perpetual sight and vision of the HolyOne; for "there you shallsee him as he is. (b) There also you shall serve him continually with praise, with shouting and thanksgiving, whom you desired to serve in the world, though with much difficulty, because of the infirmity of your flesh. There your eyes shall be de- lighted with seeing, and your ears with hearing, the plea- sant voice of the Mighty One. There you shall enjoy your friends again that are gone thither before you; and there you shall with joy receive, even every one that fol- lows into the holy place after you. There also you shall be clothed with glory and majesty, and put into an equipage fit to ride out with the King of Glory. When he shall come with sound of trumpet in the clouds, as upon the wings of the wind, you shall come with him : and, when he shall sit upon the throne of judgment, you shall sit by him ; yea, and when he shall pass sentence upon all the workers of iniquity, let them be angels or men, you also shall have a voice in that judgment, because they were his and your enemies. Also when he shall again return to the city, you shall go too with sound of trumpet, and be ever with him.(c) (a) Gal. vi. 7, 8. (b) 1 John iii. 2. (c) 1 Thess. iv. 13—17. Jude 14, 15. Dan. vii 9? 10. 1 Cor. vi. 2,3 ARE MET AND WELCOMED BT THE HEAVENLY HOST. 267 Now, while they was thus drawing towards the gate, behold, a company of the heavenly host came out to meet them ; to whom it was said by the other two shining ones, " These are the men that have loved our Lord, when they were in the world, and that have left all for his holy name, and he hath sent us to fetch them, and we have brought them thus far on their desired journey, that they may go in and look their Redeemer in the face with joy." Then the heavenly host gave a great shout saying, " Bles- sed are they that are called to the marriage-supper of the Lamb." (a) There came out also at this time to meet them, several of the King's trumpeters, clothed in white and shining raiment, who, with melodious noises, and loud, made even the heavens to echo with their sound. These trumpeters saluted Christian and his fellow, with ten thousand welcomes from the world ; and this they did with shouting, and sound of trumpet. This done, they compassed them round on every side ; some went before, some behind, and some on the right hand, some on the left, (as it were to guard them through the upper region,) continually sounding as they went, with melodious noise, in notes on high ; so that the very sight was to them that could behold it, as if heaven itself was come down to meet them. Thus therefore they walked on together ; and, as they walked, ever and anon these trumpeters, even with joyful sound, would, by mix- ing their music with looks and gestures, still signify to Christian and his brother how welcome they were into their company, and with what gladness ihey came to meet them. And now were these two men, as it were, in heaven, before they came at it, being svaliowed up with the sight of angels, and with hearing their melodious (a) Rev. m'x. !>. 263 THEY ENTEK THE CITY, AND AliE CLOWNED. notes. Here also they had (he city itself in view ; and they thought they heard all the bells therein to ring, to wel- come them thereto. But, above all, the warm and joy- ful thoughts that they had about their own dwelling there with such company, and that for ever and ever. Oh ! by what tongue or pen can their glorious joy be express- ed I*. — Thus they came up to the gate. Now, when they were come up to the gate, there was written over it, in letters of gold, " Blessed are they that do his commandments, that they may have rightf to the tree of life, and may enter in through the gales into the city.(fl) Then I saw in my dream, that the shining men bid them call at the gate : the which when they did, some from above looked over the gate, to wit, Enoch, Moses, and Eiias, &c. to whom it was said, " These pilgrims are come from the city of Destruction, for the love that they bear to the King of this place ;" and then the pilgrims gave in unto them each man his certificate, which they had received in the beginning : those therefore were car- ried in unto King, who, when he had read them, said, " Where are the men V9 To whom it was answered, " They are standing without the gate." The King then * Though Mr. Bunyan has been very happy in this spirited description, (observes the Rev. Mr. Mason,) yet were he alive, I am sure he would not be offended, though I were to say, it is short and faint, infinitely so of the reality ; and were be permitled to come in person, and give another de- scription, he could only say, what the prophet and apostle tell us, "Eye bath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for (hem who love him." Isa. Ixiv. '1. 1 Cor ii. 9. O for the increase of faith, to behold more clear the heavenly vision ; and for love to Jesus, the God of our salvation, that we may have more of heaven in our souls, even while we are pilgrims here on the earth. For none hut those who love him on earth, can enjoy him in heaven. t Right here signifies, powrer or privilege, as in John i. 12. " To as ma- ny as receive Christ, to them gave he power, right, or privilege, to be come the sons of God, even to them who believe in his name." (a) Rev- xxii. 14. THEY ENTER THE CITY, AND ARE CROWNED. 26^ tommanded to open the gale, "that the righteous na- tion," said he, "that keepeth truth may enter in."*(«) Now I saw in my dream, that these two men went in at the gate, and lo ! as they entered, they were transfigur- ed ; and they had raiment put on that shone like gold. — There were also that met them with harps and crowns, and gave them to them ; the harps to praise withal, and the crowns in token of honour. — Then I heard in my dream, that all the bells in the city rang again for joy, and that it was said unto them, " Enter ye into the joy of your Lord." I also heard the men themselves, that they sang with a loud voice, saying, " Blessing, and honour, and glory, and power, be to him that sitteth upon the throne, and to the Lamb for ever and ever. "(6) Now, just as the gates were opened to let in the men, I looked in after them, and, behold, the city shone like the sun ; the streets also were paved with gold ; and in them walked many men with crowns on their heads, palms in their hands, and golden harps, to sing praises withal. There were also of them that had wings, and they an- swered one another without intermission, saying, "Holy, holy, holy is the Lord." And after that they shut up the gates : which when I had seen, I wished myself among them. * The righteous nation, who are they ? O say the self-righteous phari- sees of the day, they are those, who by their good works and righteous actions have made themselves to differ from others, and are thus become righteous before God. To whom shall the Lord command the gate of glory to be opened but to these good righteous people ! But Peter tells us, • The righteous nation is a chosen generation," from among the world, are of a different generation to them. They see no righteousness in them- selves, and therefore are little, low, and mean in their own eyes; being begotten by the word of truth, and born again of the Spirit, they receive and love the truth as it is in Jesus. By this truth they regulate their life and walk ; and this truth they hold fast in life, and keep unto death; and thus living and dying in the belief of the truth, they can say with Paul. ;' I have kept the faith, and henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge will give me, and to all who love his appearing." (a) Isa. xxvii. 2. (fc) Rev. v.i3; 14, 270 IGNORANCE FERRIED OVER BY VAIN HOPE. Now, while I was gazing upon all these things, I turned my head to look back, and saw Ignorance come up to the river side : but he soon got over, and that without half that difficulty which the other two men met with. For it happened that there was then in that place one Vain- hope,^ a ferry man, that with his boat helped him over : so he, as the other I saw, did ascend the hill, to come up to the gate ; only he came alone ; neither did any man meet him with the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock, supposing that entrance should have been quickly administered to him : but he was asked by the man that looked over the top of the gate, " Whence come you ? and what would you have V1 He answered, " I have eat and drank, in the presence of the King, and he has taught in our streets. " Then they asked him for his certificate, that they might go in and show it to the King : — So he fumbled in his bosom for one, and found none. Then said they, You have none : but the man answered never a word.f So they told the * Vain-hope ever dwells in the bosom of fools, and is ever ready to as- sist Ignorance. He wanted him at the last, and he found him. He had been his companion through life, and will not forsake him in the hour of death. You see Ignorance had no bands in his death ; no fears, doubts, and sorrows, no terror from the enemy, but all appeared serene and hap- py. Vain-hope was his ferry-man, and he, as the good folks say, died like a lamb ; ah, but did such lambs see what was to follow, when Vain- hope had wafted them over the river, they would roar like lions. t Hence see, that ignorant, vain confident professors, may keep up a profession, even unto the end ; yea, and maintain a self-righteous hope to the very last, without any internal operation of the Spirit upon their hearts, quickening them to a life of faith on the Son of God. Such when they are called upon for their their certificate, find themselves destitute of one. They set out in nature, and have nothing more about them than what their natural notions furnish them with. Spiritual revelations of Christ to the heart, through faith in the word, they despised: and therefore, when searched to the bottom, behold they are speechless. They could talk of their moral powers faithfulness in life, but they have not one word to say of precious Christ, and his full salvation ; what he hath wrought in them, whereby he becomes altogether lovely in their eyes; and his truths, pro- mises and commands, the choice, the delight, and the glory of their hearts. O without this, the profession of being a pilgrim will end in aw- ful delusion ! IGNORANCE IS CARRIED BACK TO HELL. 271 King, but he would not come down to see him, but com- manded the two shining ones, that conducted Christian and Hopeful to the city, to go out and take Ignorance, and bind him hand and foot, and have him away. Then they took him up, and carried him through the air to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell, even from the gates of heaven, as well as from the city of Des- truction.*' So I awoke, and beheld it was a dream. * This is a most awful conclusion. Consider it deeply. Weigh it at- tentively, so as to get good satisfaction from the word, to these important questions. Am I in Christ the way, the only way to the kingdom, or not ? Do I see that all other ways, whether of sin or self righteousness, lead to hell ? Does Christ dwell in my heart by faith ? Am I a new creature in him? Do I renounce my own righteousness, as well as abhor my sins ? Do I look toChrist alone for mercy, and depend only on him for holiness ? Is he the only hope of my soul, and the only confidence of my heart ? And do I desire to be found in him, knowing by the word, and feeling by the teaching of his Spirit, that lam totally lost in myself? Thus is Christ form- ed in me, the only hope of glory ? Do I study to please him, as well as hope to enjoy him ? Is fellowship with God the Father, and his Son Jesus Christ, so prized by me, as to seek it and to esteem It above all things ? If so, though I may find all things in nature, in the world, and from Satan continually opposing this, yet I am in Christ the way, and he is in me the truth and the life. I am one with him, and he is one with me, h THE CONCLUSION. NOW Reader, I have told my dream to thee. See if thou canst interpret it to me, Or to thyself, or neighbour ; but take heed Of misinterpreting ; for that, instead Of doing good, will but thyself abuse ; By misinterpreting evil ensues. Take heed also that thou be not extreme, ■In playing with the outside of my dream : Nor let my figure or similitude Put thee into a laughter, or a feud : Leave this for boys and fools ; but as for thee, Do thou the substance of my matter see- Put by the curtains, look within my veil, Turn up my metaphors, and do not fail; There, if thou seekest them, such things thou'lt find As will be helpful to an honest mind. What of my dross, thou findest here, be bold To throw away, but yet preserve the gold. What if my gold be wrapped up in ore ? None throw away the apple for the core. But if thou shalt cast all away as vain, I know not but 'twill make me dream again* END OF THE FIRST PART. THE PILGRIMS PROGRESS FROM THIS WORLD TO THAT WHICH IS TO COME. DELIVERED UNDER THE SIMILITUDE OF A DREAM. PART THE SECOjYI). WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF CHRISTIAN'S WIFE AND CHILDREN; THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY. BY JOHN BUNYAN. A NEW EDITION, DIVIDED INTO CHAPTERS. TO WHICH ARE ADDED EXPLANATORY AND PRACTICAL NOTES, BY W. MASON, ESQ. AND OTHERS ALSO, A EEY TO THE ALLEGORY, WITH A CRITIQUE ON ITS BEAUTIES. EMBELLISHED WITH ELEGANT ENGRAVINGS, DESIGNED BY RICHARD WESTALL, R. A. NEW-YORK: PUBLISHED BY WILLIAM BORRADAILE. 6AMUEL MARKS, PRINTER. 1822. THE AUTHOR'S PREFACE TO THE SECOND PART. GO now, my little book, to every place, Where my First Pilgrim has but shown his face ; Call at their door; If any say, Who's there? Then answer thou, Christiana is here. If they bid thee come in, then enter thou, With all thy boys : and then thou knowest how; Tell who they are, also from whence they came ; Perhaps they know them by tHeir looks or name : But if they should not, ask them yet again, If formerly they did not entertain One Christian, a Pilgrim? If they say They did, and were delighted in his way, Then let them know, that those related were Unto him ; yea, his wife and children are. Tell them, that they have left their house and home. Are turned Pilgrims ; seek a world to come : That they have met with hardships in the way; That they do meet with troubles night and day: That they have trode on serpents, fought with devils ; Have also overcome as many evils. Yea, tell them also of the next who have, Of love to pilgrimage, been stout and brave Defenders of that way ; and how they still Kefuse this world, to do their Father's will. Go, tell them also of those dainty things, That pilgrimage unto the Pilgrims brings : 276 PREFACE TO THE SECOND PART* Let them acquainted be too, how they are Beloved of the King, under his care ; "What goodly mansions he for ther provides, Though they meet with roiigh winds and swelling tides; How brave a calm they will enjoy at last, Who to the Lord, and to his ways bold fast. Perhaps with heart and hand they will embrace Thee, as they did my firstling, and will grace Thee and thy fellows with good cheer and fare, As show well they of Pilgrims lovers are. OBJECTION I. But how, if they will not believe of me That I am truly thine ; 'cause some there be That counterfeit the Pilgrim and his name, Seek, by disguise, to seem the very same ; And, by that means, have brought themselvesjinto The hands and houses of I know not who ? ANSWER. 'Tis true, some have, of late, to counterfeit My Pilgrim, to their own my title set ; Yea, others half my name, and title too, Have stitched to their books, to make them do; But yet they, by their features, do declare Themselves not mine to be, whose e'er they are. If such thou meet'st with, then thine only way, Before them all, is to say out thy say, In thine own native language, which no man Now useth, or with ease dissemble can. If, after all, they still of you shall doubt, Thinking that you like gypsies go about, In naughty ways, the country to defile ; Or that you seek good people to beguile PREFACE TO THE SECOND PART. 277 With things unwarrantable, — send for me, And I will testify you Pilgrims be; Yea, I will testify that only you My Pilgrims are, and that alone will do. OBJECTION II. But yet, perhaps, I may inquire for him, Of those that with him damned life and limb : What shall I do, when I at such a door For Pilgrims ask, and they shall rage no more ? ANSWER. Fright not thyself, my book ; for such bugbears Are nothing else but ground for groundless fears, My Pilgrim's book has travell'd sea and land, Yet could I never come to understand That it wras slighted, or turn'd out of door, By any kingdom, were they rich or poor. In France and Flanders, where men kill each other, My Pilgrim is esteem'd a friend, a brother. In Holland too, 'tis said, as I am told, My pilgrim is, with some, worth more than gold. Highlanders and wild Irish can agree My pilgrim should familiar with them be. "Tis in New-England under such advance, Receives there so much loving countenance, As to be trimm'd, new cloth'd and deck'd with gems, That it may show its features and its limbs. Yet more ; so public doth my Pilgrim walk, That of him thousands daily sing and talk. If you draw nearer home, it will appear, My Pilgrim knows no grpund of shame or fear : City and country both will entertain, With welcome, Pilgrim ; yea, they can't refrain 278 PREFACE TO THE SECOND PART. From smiling, if my Pilgrim be but by, Or shows his head in any company. Brave gallants do my Pilgrim hug and love, fisteem it much : yea, value it above Things of a greater bulk ; yea, with delight Say, my lark's leg is better than a kite. Young ladies, and young gentlemen too, Do no small kindness to my Pilgrim show : Their cabinets, their bosoms, and their hearts, My pilgrim has, 'cause he to them imparts His pretty riddles, in such wholesome strains, As yields them profit double to their pains Of reading ; yea, I think I may be bold To say, some prize him far above their gold. The very children that do walk the street, If they do but my holy Pilgrim meet, Salute him will ; will wish him well, and say, He is the only stripling of the day. They that have never seen him, yet admire What they have heard of him, and much desire To have his company, and hear him tell Those pilgrim stories which he knows so well. Yea, some that did not love him at the first, But call'd him fool and noddy, say they must, Now they have seen and heard him, him commend ; And to those whom they love, they do him send. Wherefore, ray Second Part, thou need'st not be Afraid to show thy head : none can hurt thee, That wish but well to him that went before : 'Cause thou com'st after with a second store Of things as good, as rich, as profitable, For young, for old, for stagg'ring, and for stable. PREFACE TO THE SECOND PART. 279 OBJECTION III. But some there be that say, he laughs too loud ; And some do say, his head is in a cloud, Some say, his words and stories are so dark, They know not how by them to find his mark. ANSWER. One may (I think) say, both his laughs and cries May well be guess'd at by his wat'ry eyes. Some things are of that nature as to make One's fancy chuckle, while his heart doth ache ; When Jacob saw his Rachael with the sheep, He did at the same time both kiss and weep. Whereas some say, A cloud is in his head, That doth but show his wisdom's covered With his own mantle ; and to stir the mind To search well after what it fain would find. Things that seem to be hid in words obscure* Do but the godly mind the more allure, To study what those sayings should contain, That speak to us in such a cloudy strain. I also know, a dark similitude Will on the curious fancy more intrude, And will stick faster in the heart and head, Than things from similies not borrowed. Wherefore, my Book, let no discouragement Hinder thy travels : behold ! thou art sent To friends, not foes ; to friends that will give place To thee, thy Pilgrims, and thy words embrace. Besides, what my first Pilgrim left conceal'd, Thou, my brave second Pilgrim hast reveal'd : What Christian left lock'd up, and went his way, Sweet Christiana opens with her key. M m 280 PREFACE TO THE SECOND PART. OBJECTION IV. But some love not the method of your first : .Romance they count it, throw't away as dust. If I should meet with such, what should I say ? Must I slight them as they slight me, or nay ? ANSWER. My Christiana, if with such thou meet, By all means, in all loving wise, them greet ; Render them not reviling for revile ; But if they frown, I pr'ythee on them smile : Perhaps 'tis nature, or some ill report, Has made them thus despise, or thus retort. Some love no fish, some love no cheese ; and some Love not their friends, nor their own house or home ; Some start at pig, slight chicken, love not fowl, More than they love a cuckoo or an owl. Leave such, my Christiana, to their choice, And seek those who to find they will rejoice: By no means strive, but in most humble wise, Present thee to them in thy Pilgrim's guise. Go then, my little Book, and show to all That entertain, and bid thee welcome shall, What thou shalt keep close shut up from the rest : And wish that thou shalt show them may be bless'd To them for good, and make them choose to be Pilgrims by better far than thee and me. Go then, I say, tell all men who thou art ; Say, I am Christiana, and my part is now, with my four sons, to tell you what It is for men to take a Pilgrim's lot. Go, also, tell them who and what they be That now do go on pilgrimage with thee ; PREFACE TO THE SECOND PART. 281 Say, Here's my neighbour Mercy ; she is one That has long time with me a pilgrim gone ; Come, see her in her virgin face, and learn 'Twixt idle ones and Pilgrims to discern. Yea, let young damsels learn of her to prize The world which is to come, in any wise. When little tripping maidens follow God, And leave old doating sinners to his rod, 'Tis like those days, wherein the young ones cry'd Hosanna! when the old ones did deride. Next, tell them of old Honest, whom you found, With his white hairs, treading the Pilgrim's ground ; Yea, tell them how plain-hearted this man was; How after his good Lord he bare the cross. Perhaps with some grey head this may prevail With Christ to fall in love, and sin bewail. Tell them also, how Mr. Fearing went On pilgrimage ; and how the time he spent In solitariness, with fears and cries ; And how, at last, he won the joyful prize. He was a good man, though much down in spirit ; He is a good man, and doth life inherit. Tell them of Mr. Feeble-mind also, Who not before, but still behind would go : Show them also, how he'd like t' have been slain, And how one Great-heart did his life regain. This man was true of heart, though weak in grace ; One might true godliness read in his face. . Then tell them of Mr. Ready-to-halt, A man with crutches, but much without fault : Tell them how Mr. Feeble-mind and he Did love, and in opinion much agree ; And let all know, though weakness was their chance, Yet sometimes one wrould sing, the other dance. 282 PREFACE TO THE SECOND PART. Forget not Mr. Valiant-for-the-truth, That man of courage, though a very youth. Tell every one his spirit was so stout, No one could ever make him face about ; And how Great-heart and he could not forbear* But put down Doubting Castle; slew Despair! Overlook not Mr. Despondency, Nor Much-afraid, his daughter, though they lie Under such mantles, as may make them look (With some) as if their God had them forsook. They sofly went, but sure ; and, at the end, Found that the Lord of Pilgrims was their friend. When thou hast told the world of all these things, Then turn about, my Book, and touch these strings : Which if but touched, will such music make, They'll make a cripple dance, a giant quake. Those riddles that lie couch'd within thy breast Freely propound, expound, and for the rest Of my mysterious lines, let them remain For those whose nimble fancies shall them gain. ■ Now may this little Book a blessing be To those who love this little Book and me ; And may its buyer have no cause to say, His money is but lost or thrown away. Yea, may this Second Pilgrim yield that fruit As may with each good Pilgrim's fancy suit, And may it some persuade that go astray, To turn their feet and heart to the right way, Is the hearty prayer of the Author, JOHN BUNYAN 3m@ST3T3I 3 jPIEIS ® ^< K.W,.?tr,U. B.A.Del! Wm.D.Smith ■ehee iPniLcemimi^ ipiE(Q>a XWR milLmMM^ IPIE®®IE3I§! ^ // ./^/// /-//■<■/.. ///is/a' ///(i/ it keen /■/.■, THE PILGRIM'S PROGRESS PART II. CHAPTER I. CHRISTIANA WITH HER FOUR SONS, AND A NEIGHBOUR, SET OUT ON PILGRIMAGE. COURTEOUS COMPANIONS, SOME time since, to tell you a dream that I had of Christian the pilgrim, * and of his dangerous journey to- wards the celestial country, was pleasant to me and pro- fitable to you. I told you then also what I saw concern- ing his wife and children, and how unwilling they were to go with him on pilgrimage: insomuch that he was forced to go on his progress without them; for he durst not run the danger of that destruction, which he feared would come by staying with them in the city of Destruction : wherefore, as I then showed you, he left them, and de- parted. * Though the second part of the Pilgrim's Progress will not strike the reader with the novelty of the first, because the same scenes are repeated ; yet they are presented with such agreeable variations, as make it an equal source of profit and delight. The author explains, in this part, what was left more dark in the first, as he tells us in his Preface. On this account the Explanatory Notes will be brief on those parts already noticed, while the newer matter will be more largely improved. The second part is pe- culiarly adapted to direct and encourage female Christians, and young persons ; and it is hoped, will be particularly attended to by such. It is perhaps needless to remark, that no reasonable doubt can be entertained as to the authencity of this work: Mr. Bunyan cannot be imitated ; and the sweet simplicity that characterizes the first part, is equally obvious in the second. 284 sagacity's account of the city of destruction* Now it has so happened, through the multiplicity of business, that I have been much hindered and kept back from ray wonted travels into those parts where he went, and so could not, till now, obtain an opportunity to make further inquiry after whom he left behind, that I might give you an account of them. But having had some con- cerns that way of late, I went down again thitherward. Now having taken up my lodging in a wood, about a mile off (he place, as I slept I dreamed again. And, as I was in my dream, behold an aged gentleman came by where I lay ; and because he was to go some part of the way that I was travelling, methought I got up and went with him. So, as we walked, and as travellers usually do, I was as if we fell into a discourse, and our talk happened to be about Christian and his travels : for thus I began with the old man : Sir, said J, What town is that there below, that lieth on the left hand of our way ? Then said Mr. Sagacity, (for that was his name,) It is Ihe city of Destruction, a populous place, but possessed with a very ill-condition and idle sort of people. I thought that was that city, quoth I ; I went once my- self through that town ; and therefore I know that this re- port you give of it is true. Sag. Too true! I wish I could speak truth in speak- ing better of them that dwell therein. Well, Sir, quoth I, then I perceive you to be a well- meaning man, and so one that takes pleasure to hear and tell of that which is good : pray did you never hear what happened to a man some time ago in this town (whose name was Christian,) that went on a pilgrimage up towards the higher regions ? Sag. Hear of him! Ay, and I also heard of the moles- tations, troubles, wars, captivities, cries, groans, frights, REPORTS CIRCULATED CONCERNING CHRISTIAN. 28j and fears, that he met with and had on his journey. Be- sides I must tell you, all our country rings of him ; there are but few houses, that have heard of him and his doings, but have sought after and got the records of his pilgrim- age : yea, I think I may say, that this hazardous journey has got many well-wishers to his ways ; for, though when he was here, he was fool in every man's mouth, yet now he is gone he is highly commended of all. For it is said he lives bravely where he is : yea, many of them that are resolved never to run his hazards, yet have their mouths water at his gains. * They may, quoth I, well think, if they think any thing that is true, that he liveth well where he is ; for he now lives at and in the Fountain of life, and has what he has without labour and sorrow, for there is no grief mixed therewith. But pray, what talk have the people about him. Sag. Talk! the people talk strangely about him; some say, that he now walks in white ;(a) that he has a chain of gold about his neck ; that he has a crown of gold, beset with pearls, upon his head : others say, that the shining ones that sometimes showed themselves to him in his journey, are become his companions, and that he is as familiar with them in the place where he is, as here one neighbour is with another, (b) Besides, it is confidently affirmed concerning him, that the King of the place where he is, has bestowed upon him already a very rich and pleasant dwelling at court, and that he every day eateth, and drinketh, and walketh, and talketh with him, and re- This is quite natural and very common. The men of this world will canonize those for saints, when dead, whom they stigmatized with the vilest names when living. O let us leave our characters to Him, who died for our sins, and to whom we can commit our souls. (a) Rev. iii. 4. vi. 11. (b) Zech. iii. 7. 286 INQUIRIES CONCERNING CHRISTIAN'S FAMILY. ceiveth the smiles and favours of him that is Judge of all there. Moreover, it is expected of some, that his Prince, the Lord of that country, will shortly come into these parts, and will know the reason, if they can give any, why his neighbours set so little by him, and had him so much in derision, when they perceived that he would be a pil- grim.^) *For they say, that now he is so in the affections of his Prince, and that his Sovereign is so much concerned with the indignities that were cast upon Christian, when he be- came a pilgrim, that he will look upon all as if done to himself : and no marvel, for it was for the love that he had to his Prince, that he ventured as he did.f (b) I dare say, quoth I, I am glad of it ; I am glad for the poor man's sake, for that now he has rest from his la- bour, (c) and for that now he reaps the benefits of his tears with joy ;(d) and for that he has got beyond the gun-shot of his enemies, and is out of the reach of them that hate him. I also am glad, for that a rumour of these things is noised abroad in this country ; who can tell but that it may work some good effect on some that are left behind ? But pray, Sir, while it is fresh in my mind, do you hear any thing of his wife and children? Poor hearts! I won- der in my mind what they do. Sag. Who? Christiana and her sons ? They are like to do as well as did Christian himself; for though they all played the fool at first, and would by no means be per- suaded by either the tears or entreaties of Christian, yet * Christian's King will take Christian's part. O pilgrim write this upon the table of thine heart and read it every step of thy jor rney. t Mark this well. No matter what profession we maige, if the love of Christ be not its foundation. All is nothing without this love. It is this love in the heart, that, like oil in the lamp, keeps the profession of Christ burning bright. f» Jude sir. 15. (b) Luke x. 16. (c) Itev. xiv. 13. (d) P». csxvi. 5- ft HIS WIFE AND CHILDREN BECOME PILGRIMS. 287 second thoughts have wrought wonderfully with them : so they have packed up, and are also gone after him.* Better and better, quoth I : but, what I wife and chil- dren and all ? Sag. It is true : I can give you an account of the mat- ter, for 1 was upon the spot at the instant, and was tho- roughly acquainted with the whole affair. Then, said I, may a man report it for a truth ? Sag. You need not fear to affirm it ; I mean, that they are all gone on pilgrimage, both the good woman and her four boys. And being we are, as I perceive, going some considerable way together, I will give you an account of the whole matter. This Christiana (for that was her name from the day that she with her children betook themselves to a pil- grim's life,) after her husband was gone over the river, (a) and she could hear of him no more, her thoughts began to work in her mind. First, for that she had lost her husband, and for that the loving bond of that relation was utterly broken betwixt them. For you know, said he to me, nature can do no less but entertain the living with many a heavy cogitation, in the remembrance of the loss of loving relations. This, therefore, of her husband, did cost her many a tear. But this was not all ; for Chris- tiana did also begin to consider with herself, whether her unbecoming behaviour towards her husband was not one cause that she saw him no more ; and that in such sort he was taken away from her. And upon this came into her mind, by swarms, all her unkind, unnatural, and ungod- * Though moral persuasions, and all the affectionate arguments from a tender husband, or an affectionate parent, may appear to prove ineffectu- al for the present ; yet let us not neglect our duty, but be earnest in it, and leave the event to sovereign grace. (a) Partl.p. 26» N n 288 HER ALARMING AND ENCOURAGING DREAMS. \y carriage to her dear friend ; which also clogged her conscience, and did load her with guilt. She was more- over much broken with calling to remembrance the rest- less groans, the brinish tears, and self-bemoaning of her husband, and how she did harden her heart against all his entreaties, and loving persuasions, of her and her sons to go with him ; yea, there was not any thing that Chris- tian either said to her, or did before her, all the while that his burden did hang on his back, but it returned up- on her like a flash of lightning, and rent the caul of her heart in sunder ; especially that bitter outcry of his, " What shall I do to be saved?" did ring in her ears most dolefully.^ (a) Then said she to her children, " Sons, we are all un- done. I have sinned away your father, and he is gone : he would have had us with him, but I would not go my- self: I also have hindered you of life." With that the boys fell into tears, and cried to go after their father. " Oh !" said Christiana, " that it had been but our lots to go with him ; then it had fared well with us, beyond what it is like to do now. For, though I formerly fool- ishly imagined concerning the troubles of your father, that they proceeded of a foolish fancy that he had, or for that he was over-run with melancholy humours'; yet now it will not out of my mind, but that they sprang from an- other cause ; to-wit, for that the light of life was given him ;(b) by the help of which, as I perceive, he has es~ caped the snares of death. "f Then they wept all again, and cried out, " Oh ! woe worth the day !" * Here see, what those who cruelly and unkindly treat their godly re- lations and friends on account of their religion, must come t( feel, in the bitterness of their spirit, and groan under in the sorrow of their ioul, if ever the Lord grants them repentance unto life. t Is it any marvel, that a quickened, enlightened sinner, should be judg- ed by those around him, who are yet dead in their sins, to be full of whims (a) Part I. p. 57. (&) John viii. 12. HER ALARMING AND ENCOURAGING DREAMS. 289 The next night Christiana had a dream ; and behold, she saw as if a broad parchment was opened before her, in which were recorded the sum of her ways ; and the crimes, as she thought, looked very black upon her. Then she cried out aloud in her sleep, " Lord have mer- cy upon me a sinner :"*(»— and the little children heard her. After this, she thought she saw two very ill-favoured ones standing by her bed side, and saying, " What shall we do with this woman? for she cries out for mercy wak- ing and sleeping : if she be suffered to go on as she be- gins, we shall lose her as we have lost her husband. Wherefore we must, by some way, seek to take her off from the thoughts of what shall be hereafter, else all the world cannot help but she will become a pilgrim." Now she awoke in a great sweat ; also a trembling was upon her : but after a while she fell to sleeping again. And then she thought she saw Christian her husband in a place of bliss, among many immortals, with an harp in his hand, standing and playing upon it before One that sat on a throne, with a rainbow about his head. She saw also, as if he bowed his head with his face towards the paved work that was under his Prince's feet, saying, " I heartily thank my Lord and King for bringing me in- to this place." Then shouted a company yof them that stood round about, and harped with their harps : but and melancholy ? No : it is very natural for them to think us fools and mad ; but we know that they really are so. * This is the very first cry of an awakened sinner, mercy for the lost and miserable : and no sooner are the sinner's eyes opened to see his ru- ined, desperate state, and to cry for mercy, but the god of this world, who hitherto had blinded the eyes, and kept the heart secure by presumption, now opposes the sinner's progress to a throne of grace, to a God of mer- cy,-and to the Saviour of the lost. Satan does not easily part with his prey. But Jesus the strong man armed with almighty power and ever- fasting love, will conquer and cast him out. (a) Luke xviii. 13. 290 SECRET VISIT AND MESSAGE TO CHRISTIANA. no man living could tell what they said, but Christian and his companions. Next morning, when she was up, had prayed to Gody and talked with her children awhile, one knocked hard at the door ; to whom she spake out, saying, " If thou com- est in God's name, come in." So he said, "Amen;" and opened the door, and saluted her with, " Peace on this house." The which when he had done, he said, " Christiana, knowest thou wherefore I am come ?" Then she blushed and trembled ; also her heart began to wax warm with desires to know from whence he came, and what his errand was to her. So he said unto her, " My name is Secret ;*'# I dwell, with those that are high. It is talked of, where I dwell, as if thou hadst a desire to go thither : also there is a report, that thou art aware of the evil thou hast formerly done to thy husband, in har- dening of thy heart against his way, and in keeping of these babes in their ignorance. Christiana, the Merciful One has sent me to tell thee, that he is a God ready to forgive, and that he taketh delight to multiply the par- don of offences. He also would have thee to know, that he inviteth thee to come into his presence, to his table, and that he will feed thee with the fat of his house, and with the heritage of Jacob thy father. " There is Christian, thy husband that was, with legi- ons more, his companions, ever beholding that face that doth minister life to the beholders : and they will all be glad, when they shall hear the sound of thy feet step over thy father's threshold." * " The fear of the Lord is the beginning of wisdom," Psalm cxi. 10. and " The secret of the Lord is with them who fear him," Psalm xxv. 14, The Spirit the Comforter, never convinces the soul of sin, but he also re- vives and comforts the sincere heart with glad tidings of free and full par- don of sin, through the blood of the LAMB. HE GIVES HER A LETTER FROM THE KING. 291 Christiana at this was greatly abashed in herself, and bowed her head to the ground. This Vision proceeded, and said, " Christiana, here is also a letter for thee, which I have brought from thy husband's King ;" so she took it, and opened it, but it smelt after the manner of the best perfume. (a) Also it was written in letters of gold. The contents of the letter were these : " that the King would have her do as did Christian her husband ; for that was the only way to come to his city, and to dwell in his pre- sence with joy for ever." At this the good woman was quite overcome : so she cried out to her visitor, " Sir, will you carry me and my children with you, that we may also go and worship the King?" Then said the visitor, " Christiana, the bitter is before the sweet. Thou must through troubles^ as he did that went before thee, enter this celestial city. Wherefore I advise thee to do as did Christian thy husband : go to the Wicket-gate yonder over the plain ; for that stands in the head of the way up which thou must go, and I wish thee all good speed. Also I advise thee that thou put this let- ter in thy bosom : that thou read therein to thyself, and to thy children, until they have got it by heart ; for it is one of the songs that thou must sing while thou art in this house of thy pilgrimage :(b) also this thou must deliver in at the far gate."^ Now I saw in my dream, that this old gentleman, as he told me this story, did himself seem to be greatly affected therewith. He morever proceeded, and said, So Chris- * Says our Lord, " When the Spirit is come, he shall testify of me — he shall lead you into all truth — he shall show you things to come." All this the convinced sinner finds true in experience. As the Spirit testifies of Christ, so he leads the soul to Christ, that he may be the sinner's only hope, sralvaiion, and strength. Thus he glorifies Christ. (a) Sol. Songs i. 3. (b) Psal. cxix. 54. 292 Christiana's discourse to her sons. tiana called her sons together, and began thus to address herself unto thetn : " My sons, I have as you may per- ceive been of late under much exercise in my soul about the death of your father ; not for that I doubt at all of his happiness ; for I am satisfied now that he is well. I have been also much affected with the thoughts of mine own estate and yours, which I verily believe is by nature mis- erable. My carriage also to your father in his distress is a great load to my conscience*; for I hardened both my heart and yours against him, and refused to go with him on pilgrimage. " The thoughts of these things would now kill me out- right, but for that a dream which I had last night, and but that for the encouragement this stranger has given me this morning. Come, my children let us pack up, and be gone to the gate that leads us to that celestial country, that we may see your father, and be with him and his companions in peace, according to the laws of that land." Then did her children burst out into tears, for joy that the heart of their mother was so inclined. So the visitor bid them farewell ; and they began to prepare to set out for their journey. But, while they were thus about to be gone, two of the women that were Christiana's neighbours came up to her house, and knocked at her door. To whom she said as before. At this the women were stunned ; for this kind of language they used not to hear, or to perceive to drop from the lips of Christiana.* Yet they came in : but, be- * Reader, stop and examine ; did ever any of your former friends and carnal acquaintance take knowledge of a difference in your language and conduct? Do they still approve of you as well as ever? What reason, then, have you to think yourself a pilgrim? for no sooner does any one commence a pilgrim, but that word is fulfilled, " For then I will turn to the people a pure language." Zeph. iii. 9. If the heart be ever so little ac- CHRISTIANA 19 VISITED BY TWO NEIGHBOURS. 293 bold, they found the good woman preparing to be gone from her house. So they began, and said, " Neighbour, pray, what is your meaning by this V Christiana answered, and said to the eldest of them, whose name was Mrs. Timorous, " I am preparing for a journey." (This Timorous was daughter to him that met Christian upon the hill of Difficulty, and would have had him gone back for fear of the lions.) (a) Tim. For what journey, I pray you ? Chr. Even to go after my old husband. — And with that she fell a weeping. Tim. I hope not so, good neighbour; pray, for your poor children's sake, do not so unwomanly cast away yourself. Chr. Nay, my children shall go with me : not one of them is willing to stay behind. Tim. I wonder in my heart, what or who has brought you into this mind ! Chr. Oh, neighbour, knew you but as much as I do, I doubt not but that you would go along with me. Tim. Pr'ythee, what new knowledge hast thou got, that so worketh off thy mind from thy friends, and that tempteth thee to go nobody knows where? Then Christiana replied, I have been sorely afflicted since my husband's departure from me; but especially since he went over the river. But that which troubleth me most, is my churlish carriage to him, when he was un- der his distress. Besides, I am now as he was then ; noth- ing will serve me but going on pilgrimage. I was a dream- quainted with the Lord, the tongue will discover it, and the carnal and profane will ridicule and despise you for it. (a) Part I. p. 106 294 TO WHOM SHE DECLARES HER INTENTlOtf. Sng last night, that I saw him. Oh that my soul was with him ! He dwelleth in the presence of the King of the country ; he sits and eats with him at his table ; he is be- come a companion of immortals, and has a house now given him to dwell in, to which the best palaces on earth, if compared, seem to me but as a dunghill, (a) The Prince of the palace has also sent for me, with promises of entertainment, if I shall come to him ; his messenger was here even now, and brought me a letter, which in- vites me to come. — And with that she plucked out her letter, and read it, and said to them,^ What now will you say to this ? Tim. Oh the madness that has possessed thee and thy husband ! to run yourselves upon such difficulties ! You have heard, I am sure, what your husband did meet with, even in a manner, at the first step that he took on his way, as our neighbour Obstinate can yet testify, for he went along with him ; yea, and Pliable too, until they, like wise men, were afraid to go any further, (b) We al- so heard, over and above, how he met with the lions, Apollyon, the Shadow of Death, and many other things. Nor is the danger that he met with at Vanity-fair, to be forgotten by thee. For if he, though a man was so hard put to it, what canst thou, being but a poor woman, do ? Consider also, that these four sweet babes are thy chil- dren, thy flesh, and thy bones. Therefore, though thou shouldst be so rash as to cast away thyself; yet for the sake of the fruit of thy body, keep them at home.f * This was a letter full of the love of Jesus, and the precious invitation, of his loving heart to all sinners to come unto him, as recorded in his blessed word. Happy sinners, whose eyes are opened to read them : but this the world calls madness. t The Lord, who quickens us by his Spirit, and calls us by his word? well knows the carnal enemies who will oppose our progress in the divine life : therefore he tells us, " If thy brother, or the wife of bosom, or thy (a) 2 Cor. v. 1—4. (b) Part I. p. 61—68. MERCY INCLINES TO ACCOMPANY HER. 295 But Christiana said unto her, Tempt me not my neigh- bour : I have now a price put into my hand to get a gain, and I should be a fool of the greatest sort, if I should have no heart to strike in with the opportunity. And for that you tell me of all these troubles that I am like to meet with in the way, they are so far from being to me a discouragement, that they show I am in the right. The bitter must come before the sweety and that also will make the sweet the sweeter. Wherefore, since you came not to my house in God's name, as I said, I pray you be gone, and do not disquiet me further.* Then Timorous also reviled her, and said to her fel- low, " Come, neighbour Mercy, let us leave her in her own hands, since she scorns our counsel and company. " But Mercy was at a stand, and could not so readily com- ply with her neighbour ; and that for a two-fold reason : — 1st. Her bowels yearned over Christiana. So she said within herself, "If my neighbour will needs be gone, I will go a little way with her, and help her." — 2dly. Her bowels yearned over her own soul; for what Christiana had said, had taken some hold upon her mind. Where- fore she said within herself again, " I will yet have more talk with this Christiana; and if I find truth and life in what she shall say, myself with my heart shall also go with friend, which is as thine own soul, entice thee secretly from the Lord, thou shalt not hearken unto him," &.c. Deut, xiii. 6. Let the word ot God be the rule, and Christiana's conduct an example to all who are set- ting their face Zion-ward. 0 beware of the reasoning of the flesh. Dread to lookback. Tremble at the thought of going back ; for the Lord hath no pleasure in such. Heb. x. 38. * That is riirht. It is well to be bold in the name of the Lord, with those who seek to turn us away from following on to know the Lord, for nothing less than life and salvation, or death and damnation, will be the issue of it O pilgrims, beware : beware of parleying with the car- nal. Ever remember, you have a nature prone to catch the falling spark from their flint and steel, and tinder about you ever ready to take the fire O o £96 TIMOROUS, BAT's-EYES, &C. TALK OF CHRISTIANA* her." Wherefore Mercy began thus to reply to her neighbour Timorous. Mer. Neighbour, I did indeed come with you to see Christiana this morning; and, since she is, as you see, a taking her last farewell of the country, I think to walk this sun-shiny morning a little with her, to help her on her way. — But she told her not of her second reason, but kept it to herself. Tim. Well, I see you have a mind to go a fooling too ; but take heed in time, and be wise : while we are out of danger, we are out ; but, when we are in, we are in. — So Mrs. Timorous returned to her house, and Christiana betook herself to her journey. # But, when Timorous was got home to her house, she sends for some of her neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-mind, and Mrs. Know-nothing. So, when they were come to her house, she falls to telling the story of Christiana, and of her intended journey. And thus she began her tale — Neighbours, having but little to do this morning, I went to give Christiana a visit; and, 'when I came at the door, I knocked, as you know it is our custom: and she an- swered, "If you come in God's name, come in." So in I went, thinking all was well : but, when I came in, I found her preparing herself to depart the town : she, and also her children. So I asked her, what was her mean- ing by that? And she told me in short, that she was now of a mind to go on pilgrimage, as did her husband. She told me also a dream that she had, and how the King of the country where her husband was, had sent her an in- viting letter to come thither. * Here we see our Lord's word verified, " The one shall be taken, and the other left." Matt. xxiv. 41. Mercy obeys the call — Timorous per versely rejects it. TIMOROUS, BAT's-EYES, &C TALK OF CHRISTIANA. 29? Then said Mrs. Know-nolhing, And what, do you think she will go? Tim. Ay, go she will, whatever come on't; and me- thinks, I know it by this ; for that which was my great argument to persuade her to stay at home, (to-wit,) the troubles she was like to meet with in the way,) is one great argument with her, to put her forward on her journey. For she told me in so many words, " The bitter goes be- fore the sweet : yea, and forasmuch as it doth, it makes the sweet the sweeter." Mrs. BatVeyes. Oh this blind and foolish woman I and will she not take warning by her husband's afflictions ? For my part, I see, if he were here again, he would rest him content in a whole skin, and never run so many haz- ards for nothing. Mrs. Inconsiderate also replied, saying, Away with such fantastical fools from the town : a good riddance for my part, I say of her ; should she stay where she dwells, and retain this mind, who could live quietly by her ? for she will either be dumpish or unneighbourly, to talk of such matters as no wise body can abide : wherefore, for my part, I shall never be sorry for her departure ; let her go, and let better come in her room : it was never a good world since these whimsical fools dwelt in it.^ Then Mrs. Light-mind added as followetb : Come, put this kind of talk away. I was yesterday at madam Wan- ton's,^) where we were as merry as the maids. For who do you thin tend to that scripture, " Ye have net, because ye ask not." James iv. 2. (a) Deut. xxii. 23— 27. / PILGRIMS SHOULD ASK FOR EVERY THING NEEDFUL. 313 Alas ! said Christiana, we were so taken with our pre- sent blessing, that dangers to come were forgotten by us: besides, who could have thought, that so near the King's palace, there should have lurked such naughty ones I In- deed it had been well for us, had we asked our Lord for one; but, since our Lord knew it would be for our profit, I wonder he sent not one along with us.^ Rel. It is not always necessary to grant things not ask- ed for, lest by so doing they become of little esteem : but when the want of a thing is felt, it then comes under, in the eyes of him that feels it, that estimate that proper- ly is its due ; and so consequently will be hereafter used. Had my Lord granted you a conductor, you would not, neither, so have bewailed that oversight of yours in not asking for one, as now you have occasion to do. So all things work for good, and tend to make you more wary.f Chr. Shall we go back again to my Lord, and confess our folly and ask one ? Rel. Your confession of your folly I will present him with : to go back again, you need not ; for in all places where you shall come you will find no wrant at all ; for at every of my Lord's lodgings, which he has prepared for the reception of his pilgrims, there is sufficient to furnish them against all attempts whatsoever. But as I said, " he will be inquired of by them, to do it for them. "(a) And it is a poor thing that is not worth asking for. When he * It is well to value present blessings, to be joyful in them, and thank- ful for them ; but it is wrong to forget our dangers, and grow secure. t What loving, what precious reasoning is this ! With what tender af- fection does our Lord reprove. See how kindly it works upon a pilgrim's soul. Poor Christiana was for going back to confess her folly, and make her request to her Lord. But she is forbidden, and encouraged and com- forted to go on. O how does our Lord bear, and what pains does he take with us, poor awkward creatures, who are ever prone to act amiss. Let us ever think most lowly of ourselves, and most highly of him. (a) Ezek. xxxvi. 37- 314 CHRISTIANA TELLS HER DREAM. had thus said, he went back to his place, and the pil- grims went on their way. Then said Mercy, What a sudden blank is here ! I made account we had been past all danger, and that we should never sorrow more. Thy innocency, my sister, said Christiana to Mercy, may excuse thee much ; but as for me, my fault is so much the greater, for that I saw this danger before I came out of the doors, and yet did not provide for it where provision might have been had. I am much to be blamed.* Then said Mercy, How knew you this before you came from home ? Pray open to me this riddle. Chr. Why, I will tell you. — Before I set foot out of doors, one night, as I lay in my bed, I had a dream about this : for methought I saw two men, as like these as ever the world they could look, stand at my bed's feet, plot- ting how they might prevent my salvation. I will tell you their very words : they said, (it was when 1 was in my troubles,) " What shall we do with this woman 1 for she cries out waking and sleeping for forgiveness : if she be suffered to go on as she begins, we shall lose her as we have lost her husband." This you know might have made me take heed, and have provided when provision might have been had. Well, said Mercy, as by this neglect we have an oc- casion ministered unto us to behold our imperfections, so our Lord has taken occasion thereby to make manifest the riches of his grace ; for he, as we see, has followed us with unasked kindness, and has delivered us from their hands that were stronger than we, of his mere good pleasure. * Here is the display of a truly Christian spirit, in that open and ingenu- ous confession of her fault, taking all the blame upon herself, exaggering it, and excusing Mercy. THEY APPROACH THE INTERPRETER'S HOUSE. 315 Thus now, when they had talked away a little more time, they drew near to an house that stood in the way : which house was built for the relief of pilgrims : as you will find more fully related in the first part of the records of the Pilgrim's Progress, (a) So they drew on towards the house (the house of the Interpreter ; and when they came to the door, they heard a great talk in the house : then they gave ear, and heard, as they thought, Chris- tiana mentioned by name. For you must know, that there went along, even before her, a talk of her and her children going on pilgrimage. And this was the more pleasing to them because they had heard that she was Christian's wife, that woman who was some time ago so unwilling to hear of going on pilgrimage. Thus, there- fore, they stood still, and heard the good people within commending her, who they little thought stood at the door. — At last Christiana knocked, as she had done at the gate before. Now, when she had knocked, there came to the door a young damsel, named Innocent, and open- ed the door, and looked, and behold, two women were there. Then said the damsel to them, " With whom would you speak in this place V Christiana answered, " We understand that this is a privileged place for those that are become pilgrims, and we now at this door are such : wherefore we pray that we may be partakers of that for which ,we at this time are come ; for the day, as thou seest, is very far spent, and we are loth to-night to go any further." Dam. Pray what may I call your name, that I may tell it to my Lord within ? Chr. My name is Christiana ; I was the wife of that (a) Part I. p. 85—96. 316 THE DOOR 18 OPENED TO THEM. pilgrim f hat some years ago did travel this way ; and these be his four children. This maiden is also my compan- ion, and is going on pilgrimage too. Then ran Innocent in, (for that was her name,) and said to those within, " Can you think who is at the door ? there is Christiana and her children, and her companion, all waiting for entertainment here I" Then they leaped for joy, and went and told their master. So he came to the door, and, looking upon her, he said, Art thou that Christiana whom Christian the good man left behind him, when he betook himself to a pilgrims's life?" Chk. I am that woman that was so hard-hearted as to slight my husband's troubles, and that left him to go on his journey alone ; and these are his four children ; but now I also am come, for I am convinced that no way is right but this.* Inter. Then is fulfilled that which is wriiten of the man that said to his son, " Go work to-day in my vine- yard ; and he said to his father, I will not ; but afterwards repented and went." (a) Then said Christiana, So be it ; Amen. God make it a true saying upon me, and grant that I may be found at the last " of him in peace, without spot and blameless !" Inter. But why standest thou at the door? Come in, thou daughter of Abraham : we were talking of thee but * Here see how the experience of true grace works in the heart : by keeping the subjects of it low in their own eyes, and cutting off all self-ex- altings. " I am that hard-hearted woman," &.c This ever dwelt upper* most in Christiana s heart. Oh soul, if thou truly knowest thyself, thou wilt ever be sinking into nothing, because a sinner before the Lord, and confessing thy vileness unto him, acknowledge if he had left thee to thy- self, destruction must have been thy inevitable doom. And see how con- fident divine teaching makes us. Under its power and influence, we can say with Christiana, " I am convinced that no way is right but this," even to be a pilgrim of the Lord, and a sojourner upon the earth. (a) Matt. xxi. 28, 29. THE? ARE WELCOMED TO THE HOUSE. 3l7 now, for tidings have come to us before, how thou art be- come a pilgrim. Come, children, come in : come maiden, come. — So he had them all into the house. So, when they were within, they were bidden to sit down and rest them ; the which when they had done7 those that attended upon the pilgrims in the house came into the room to see them. And one smiled, and another smiled, and they all smiled, for joy that Christiana was become a pilgrim : they also looked upon the boys ; they stroked them over their faces with their hands, in token of their kind reception of them : they also carried it lov- ingly to Mercy, and bid them all welcome into their Mas- ter's house.* After a while, because supper was not ready, the In- terpreter took them into his significant rooms, and show- ed them what Christian, Christiana's husband, had seen some time before. Here therefore, they saw the man in the cage, the man and his dream, the man that cut his way through his enemies, and the picture of the greatest of all ; together with the rest of those things that were then so profitable to Christian. This done, and, after those things had been somewhat digested by Christiana and her company, the Interpreter takes them apart again, and has them first into a room, where was a man that could look no way but downwards, with a muck-rake in his hand : there stood also one over his head with a celestial crown in his hand, and proffered him that crown for his muck-rake ; but the man did neither look up nor regard, but raked to himself the straws, the small sticks, and dust of Jhe floor. * Here is joy indeed, which strangers to the love of Christ intermeddle not with. Believer, did you never partake of this pleasing, this delightful sensation, on seeing other poor sinners, like thyself, called to know Jesus and follow him ? Surely this is the joy of heaven ; and if thou ha dounded to the glory of God. By glimm'ring hopes, and gloomy fears, We trace the sacred road ; Through dismal deeps, and dangerous snares, We make our way to God. Long nights and darkness dwell below, With scarce a twinkling ray ; But the bright world to which we go, / ft everlasting day. Q THE PILGRIMS ARE REFRESHED. 383 CHAPTER VIII. 1 HE PILGRIMS OVERTAKE MR. HONEST, WHO RELATES HIS OWN EXPERIENCE, AND THAT OF MR. FEARING. NOW I saw that they went to the ascent that was a little way off, cast up to be a prospect for pilgrims (that was the place from whence Christian had the first sight of Faithful his brother.) (a) Wherefore here they sat down, and rested: they also here did eat and drink, and made merry; for that they had gotten deliverance from this so dangerous an enemy. As they sat thus and did eat, Christiana asked the guide, If he had caught no hurt in the battle ? Then said Mr. Great-heart, No, save a little on my flesh; yet that also shall be so far from be- ing to my detriment, that it is at present a proof of my love to my master and you, and shall be a means by grace, to increase my reward at last. But was you not afraid, good Sir, when you saw him come with his club ?* It is my duty, said he, to mistrust my own ability, that I may have reliance on him that is stronger than all. But what did you think, when he fetched you down to the ground at the first blow ? Why, I thought, qouth he, that so my Master himself was served, and yet he it was that conquered at last. (b) Matt. When you have all thought what you please, * This club we may suppose to mean human power, under which ma- ny godly ministers in the last century suffered greatly. Blessed he God we have nothing of this to fear in our day. (a) Part I. p. 141. (b) 2 Cor. to. A a a 584 THEY OVERTAKE MR. HONEST. I think God has been wonderful good unto us, both in bringing us out of this valley, and delivering us out of the the hand of this enemy ; for my part, I see no reason why we should distrust our God any more, since he has now, and in such a place as this, given us such testimony of his love as this. Then they got up, and went forward : now a little be- fore them stood an oak, and under it, when they came to it, they found an old pilgrim fast asleep: they knew that he was a pilgrim by his clothes, and his staff, and his girdle. So the guide, Mr. Great-heart, awaked him ; and the old gentleman, as he lifted up his eyes, cried out, what's the matter? Who are you? And what is your business here ?^ Gr.-h. Come, man, be not so hot, here is none but friends ; yet the old man gets up, and stands upon his guard, and will know of them what they were. Then said the guide, My name is Great-heart, I am a guide of these pilgrims, which are going to the Celestial country. Honest. Then said Mr honest, I cry you mercy; I feared that you had been of the company of those that some time ago did rob Little-faith of his money, but now I look better about me, I perceive you are honester people. Gr.-h. Why, what would, or could you have done, or have helped yourself, if we indeed had been of that com- pany. Hon. Done ! Why I would have fought as long as breath had been in me ; and had I so done, I am sure you could never have given me the worst on't ; for a * A blessed sign of a watchful heart, ever alarmed at the fear of danger Though he was found sleeping, ye.t he could say with the church? " My heart waketh." Song v. 2. GREAT-HEART AND HONEST CONVERSE TOGETHER. 385 Christian can never be overcome unless he should yield of himself. * Gr.-h. Well said, father Honest, quoth the guide ; for by this I know that thou art a cock of the right kind, for thou hast said the truth. Hon. And by this also T know that thou knowest what true pilgrimage is ; for all others do think that we are the soonest overcome of any. Gr.-h. Well, now we are happily met, pray let me crave your name, and the name of the place you came from? Hon. My name I cannot, but I came from the town of Stupidity ; it lieth about four degrees beyond the city of Destruction. Gtt.-H. Ohi are you that countryman? then I deem I have half a guess of you; your name is Old Honest, is it not ? So the old gentleman blushed, and said, not honest in the abstract,f but Honest is my name, and I wish that my nature may agree to what I am called. Hon. But, Sir, said the old gentleman, how could you guess that I am such a man, since I came from such a place ? Gr.-h. I had heard of you before, by my master: for he knows all things that are done on the earth: But I have often wondered that any should come from your place, for your town is worse than is the city of Destruc- tion itself. Hon. Yea, we lie more off from the sun, and so are * Mind this. A Christian can never be overcome, unless he yields of himself. Then be most jealous over yourself, and most watchful against giving way fo carnal reasonings, natural fears, and fleshly lusts. t Every Christian is the subject of honesty and justice, uprightness and sincerity ; yet when we come to describe these virtues in the abstract, or what they really are in their strict purity, and utmost perleetion, where is the Christian but must wear the conscientious blush as Honest did, un- der a sense of his imperfections ? 386 HONEST PRONOUNCES BLESSINGS ON THE BOYS, more cold and senseless ; but was a man in a mountain of ice, yet if the Sun of Righteousness will arise upon him, his frozen heart shall feel a thaw; and thus it has been with me.* Gr.-h. I believe it, father Honest, I believe it ; for I know the thing is true. Then the old gentleman saluted all the pilgrims with a holy kiss of charity, and asked them of their names, and how they had fared since they set out on their pilgrimage, Chr. Then said Christiana, My name, I suppose, you have heard of; good Christian was my husband, and these four were his children. But can you think how the old gentleman was taken, when she told him who she was ! He skipped, he smiled, and blessed them with a thou- sand good wishes, saying: Hon. I have heard much of your husband, and of his travels and wars which he underwent in his days. Be it spoken to your comfort, the name of your husband rings all over these parts of the world ; his faith, his courage, his enduring, and his sincerity under all, has made his name famous. Then he turned to the boys, and asked them of their names, which they told him ; and then said he unto them, Matthew, be thou like Matthew the publi- can, not in vice, but in virtue. (a) Samuel, saith he, be thou like Samuel the prophet, a man of faith and pray- er. (J?) Joseph, saith he, be thou like Joseph in Poti- phar's house, chaste, and one that flees from temptation. (c) And James, be thou like James the Just, and like * This is the confession of an honest heart. It is never afraid of ascrib- ing too much to the sovereignty tf grace, nor of giving all the glory to the Sun of Righteousness, for shining upon, aud melting down its hard, frozen soul. Here is no trimming between grace and nature. (a) MatUx. 3. (b) Vs. xcix. 6. (c) Gen. xxxix. CHARACTER OF MR. FEARING. 387 James the brother of our Lord, (a) Then they told bira of Mercy, and how she had left her town and her kin- dred to come along with Christiana,(7>) and with her sons. At that the old honest man said, Mercy, is thy name : by mercy shalt thou be sustained, and carried through all those difficulties that shall assault thee in thy way, till thou shalt come thither, where thou shalt look the foun- tain of mercy in the face with comfort. AH this while the guide, Mr. Great-heart, was \ery well pleased, and smiled upon his companions. Now as they walked together, the guide asked the old gentleman if he did not know one Mr. Fearing, that came on pilgrimage out of his parts 1 Hon. Yes, very well, said he. He was a man that had the root of the matter in him ; but he was one of the most troublesome pilgrims that I ever met with in all my days.^ Gr.-h. I perceive you knew him ; for you have given a very right character of him. Hon. Knew him ! I was a great companion of his : 1 was with him most an end ; when he first began to think of what would come upon us hereafter, I was with him. Gr.-h. I was his guide from my master's house to the gate of the celestial city. Hon. Then you knew him to be a troublesome one. Gr.-h. I did so; but I could very well bear it; for men of my calling are oftentimes entrusted with the con- duct of such as he was. Hon. Well then, pray let us hear a little of him, and how he managed himself under your conduct. * Fearing pilgrims, though perplexed in themselves, and troublesome to others, are yet to be cherished and encouraged, as they have the root of the matter in them ; faith in Jesus, hope towards God, fear of offending him, and a desire to walk in bis ways, and please him We must bear the burdens of such, and so fulfil the law of Christ. Gal. vi. 2. (a) Acts i. 13. 14 (b) Ruth i. 16,17- 333 HIS BEHAVIOUR AT THE PLACES HE CAME TO ; Gr.-h. Why he was always afraid he should come short whither he had a desire to go. Every thing fright- ed him that he heard any body speak of, that had but the least appearance of opposition in it. I hear that he lay roaring at the Slough of Despond, for above a month to- gether : nor durst he, for all he saw several go over before him, venture, though they, many of them, offered to lend him their hand. He would not go back again neither. — The celestial city ! he said he should die if he came not to it ; and yet was dejected at every difficulty, and stum- bled at every straw that any body cast in his way. — Well, after he had lain at the Slough of Despond a great while, as I have told you, one sun-shiny morning, I don't know how, he ventured, and so got over ; but when he was over he would scarce believe it. He had, I think, a slough of despond in his mind, a slough that he carried every where with him, or else he could never have been as he was. So he came up to the gate (you know what I mean) that stands at the head of this way ; and there also he stood a good while, before he would venture to knock. When the gate was opened, he would give back, and give place to others, and say, that he was not worthy : for all he got before some to the gate, yet many of them went in before him. There the poor man would stand shaking and shrinking ; 1 dare say it would have pitied one's heart to have seen him ; — nor would he go back again. — At last he took the hammer that hanged at the gate in his hand, and gave a small rap or two ; then one opened to him, but he shrunk back as before. He that opened, stepped out after hirn, and said, " Thou trembling one, what wantest thou ?" With that he fell to the ground. — He that spake to him wondered to see him so faint. He said to him, " Peace be to thee ; up, for I have set open the door to thee; come in, for thou art blessed." With tS ENCOURAGED AT THE INTERPRETER'S, 389 *hat he got up, and went in trembling ; and when that he was in, he was ashamed to show his face. Well, after that he had been entertained there awhile (as you know how the mariner is,) he was bid to go on his way, and also told the way he should take. So he went till he came; to our house: but as he behaved himself at the gate, so he did at my master the Interpreter's door. He lay- thereabout in the cold a good while, before he would ven- ture to call ; yet he would not go back : and the nights were long and cold then. Nay, he had a note of necessi- ty in his bosom to my master, to receive him, and grant him the comfort of his house, and also to allow him a stout and valian-t conductor, because he was himself so chicken-hearted a man ; and yet, for all that, he was afraid to call at the door. So he lay up and down there- abouts, till, poor man ! he was almost starved : yea, so great was his dejection, that, though he saw several others for knocking get in, yet he was afraid to venture. At last, I think, I looked out of the window, and, perceiving a man to be up and down about the door, I went out to him, and asked what he was ; but, poor man ! the water stood in his eyes : so I perceived what he wanted. J went therefore in, and told it in the house, and we show ed the things to our Lord ; so he sent me out again to in- treat him to come in ; but, I dare say I had hard work to do it. At last, he came in ; and, I will say that for my Lord he carried it wonderful loving to him. There were but a few good bits at the table, but some of it was laid upon his trencher. Then he presented the note ; and my Lord looked thereon, and said his desire should be grant ed. So when he had been there a good while, he seem- ed to get some heart, and to be a little more comforted. — For my master, you must know, is one of very tender bowels, especially to them that are afraid : wherefore he 390 AND GLAD AT BEHOLDING THE CROSS. carried it so towards him, as might tend most to his en- couragement. Well, when he had a sight of the things of the place, and was ready to take his journey to go to the city, my Lord, as he did to Christian before, gave him a bottle of spirits, and some comfortable things to eat. Thus we set forward, and I went before him ; but the man was but of few words, only he would sigh aloud. When we were come to where the three fellows were hanged, he said, that he doubted that that would be his end also. Only he seemed glad when he saw the Cross and the Sepulchre. There I confesss he desired to stay a little to look, and he seemed for a while after to be a little comforted. When we came at the hill Difficulty, he made no stick at that, nor did he much fear the lions i for you must know, that his trouble was not about such things as these ; his fear was about his acceptance at last.# I got him in at the house Beautiful, I think, before he was willing ; also when he was in I brought him acquaint- ed with the damsels that were of the place, but he was ashamed to make himself much for company; he desired much to be alone, yet he always loved good talk, and of- ten would get behind the screen to hear it : he also loved much to see ancient things, and to be pondering them in his mind. He told me afterward, that he loved to be in those two houses from which we came last, to wit, at the gate, and that of the Interpreter, but that he durst not be so bold as to ask. When he went also from the house Beautiful, down the * See all through this character, what a conflict there was between fear, and the influence of grace. Though it may not be the most comfortable, yet the end of Mr. Fearing was very joyful. O what a godly jealousy dis- played itself all through his life ! Better this than proud, vain-glorious con- fidence. BE IS ALARMED AT DEATH. 391 hill, into the valley of Humiliation, he went down as well as ever I saw a man in my life ; for he cared not how mean he was, so he might be happy at last. Yea, I think there was a kind of sympathy betwixt that valley and him; for I never saw him better in all his pilgrimage, than he was in that valley.^ Here he would lie down, embrace the ground, and kiss the very flowers that grew in this valley. (a) He would now be up every morning by break of day, tracing and walking to and fro in the valley. f But when he was come to the entrance of the valley of the Shadow of Death, I thought I should have lost my man : not for that he had inclination to go back (that he always abhorred,) but he was ready to die for fear. " Oh, the hobgoblins will have me ! the hobgoblins will have me?" cried he; and I could not beat him out on't. He made such a noise, and such an outcry here, that had they but heard him, it was enough to encourage them to come and fall upon us. But this I took very great notice of, that this valley was as quiet when we went through it, as ever I knew it before or since. I suppose those here had now a special check from our Lord, and a command flot to meddle until Mr. Fearing was passed over it. It would be too tedious to tell you of all ; we will there- fore only mention a passage or two more. When he was come to Vanity Fair, I thought he would have fought with all the men in the fair : I feared there we should both have been knocked on the head, so hot was he against their fooleries. J Upon the enchanted ground, he also ■ The valley of Humiliation suits well with fearing hearts. •f Fearing souls dwell much, early and late, in the valley of Meditation I Here is a glorious display of a fearing heart. Full of courage agaiirst evil, and fired with zeal for God's glory. (a) Lam. iji.27--2i> B h h 392 *ET DIES TRIUMPHANT. was very wakeful. But, when he was come at the river where was no bridge, there again he was in a heavy case: "Now, now," he said, "he should be drowned for ever, and so never see that face with comfort, that he had come so many miles to behold." And here also I took notice of what was very remarkable — the water of that river was lower at this time than ever I saw it in all my life: so he went over at last, not much above wet-shod.* When he was going up to the gate, Mr. Great-heart began to take his leave of him, and to wish him a good reception above ; so he said, " I shall, I shall ;" then parted we asunder, and I saw him no more. Hon. Then, it seems, he was well at last ? Gr.-h. Yes, yes, I never had a doubt about him ; he was a man of a choice spirit : only he was always kept very low, and that made his life so burdensome to himself, and so very troublesome to others. (a) He was, above many, tender of sin; he was so afraid of doing injuries to others, that he would often deny himself of that which was lawful, because he would not offend. f (6) Hon. But what should be the reason that such a good man should be all his days so much in the dark? Gr.-h. There are two sorts of reasons for it ; one is, The wise God will have it so; some must pipe, and some must weep:(c) now Mr. Fearing was one that played upon the bass. He and his fellows sound the sackbut, whose notes are more doleful than notes of other music are ; though indeed, some say, the bass is the ground of t 0 how glorious is our Lord ! as thy day is, O pilgrim, so shall thy strength be. Even the river of death, though there be no bridge to go over, yet faith makes one : and the Lord of faith makes the waters low, to suit the state of his beloved ones. * O this is a blessed spirit ! Ye who are strong in the Lord, and in the power of his might, study to excel herein. (a) Ps. lxxxviii. (6) Rom. xiv. 11. 1 Cor. viii. 13. (c) Matt. xi. 16—18, REMARKS ON FEARlNG's CHARACTER. 393 music. And, for my part, I care not at all for that pro- fession that begins not in heaviness of mind. The first string that the musician usually touches is the bass, when he intends to put all in tune : God also plays upon this string first, when he sets the soul in tune for himself On. \y there was the imperfection of Mr Fearing, he could play upon no other music but this, till towards his latter end. [I make bold to talk thus metaphorically, for the ripen- ing of the wits of young readers ; and because, in the book of Revelations, the saved are compared to a compa- ny of musicians, that play upon their trumpets and harps, and sing their songs before the throne.] [a) Hon. He was a very zealous man, as one may see by what relation you have given of him. Difficulties, lions, or Vanity Fair, he feared not at all : it was only sin, death, and hell, that were to him a terror ; because he had some doubts about his interest in that celestial coun- try.^ Gr.-h. You say right ; those were the things that were his troubles ; and they, as you have well observed, arose from the weakness of his mind thereabout, not from weak- ness of spirit, as to the practical part of a pilgrim's life. I dare believe, that, as the proverb is, " He could have bit a fire-brand, had it stood in his way ;" but those things, with which he was oppressed, no man ever yet could shake off with ease. Then said Christiana, this relation of Mr. Fearing has * Here is a very striking lesson for professors. Talk not of your great knowledge, rich experience, comfortable frames and joyful feelings ; all are vain and delusive, if the gospel has not a holy influence upon your practice. On the other hand be not dejected, if you are not as yet favour- ed with these ; for if a holy fear of God, and a godly jealousy over your- selves, possess your heart, verily, you are a partaker of the grace of Christ, and if faithful, soon you shall exult in the suushine of his love. (a) Rev. viii. xiv. 2,3. 394 A COMMENDATION OF GODLY FEAR* done me good : I thought nobody had been like me ; but I see there was some resemblance betwixt this good man and I : only we differ in two things : his troubles were so great, that they brake out; but mine I kept within. His also lay so hard upon him, they made him that he could not knock at the houses provided for entertainment ; but my troubles were always such as made me knock the louder. Mer. If I might also speak my mind, I must say, that something of him has also dwelt in me ; for I have ever been more afraid of the lake, and the loss of a place in paradise, than I have been at the loss of other things. O thought I, may I have the happiness to have a habita- tion there, it is enough, though I part with all the world to win it. Then said Matthew, Fear was one thing that made me think that I was far from having that within me that ac- companies salvation ; but if it was so with such a good man as he, why may it not also go well with me ? No fears, no grace, said James. Though there is not always grace where there is the fear of hell ; yet, to be sure, there is no grace where there is no fear of God. Gr.-h. Well said, James ; thou hast hit the mark ; for, " the fear of God is the beginning of wisdom;" and to be sure, they that want the beginning have neither middle nor end. But we will here conclude our discourse of Mr. Fearing, after we have sent after him his farewell. " Whilst, Master Fearing, thou didst fear Thy God, who wast afraid Of doing any thing, while here, That would have thee betrayed : And didst thou fear the lake and pit ? Would others did so too ! For, as for them, that want thy wit, » They do themselves undo." self-will's character. 395 CHAPTER IX. THE CHARACTER OF MR. SELF-WILL. NOW I saw that they all went on in their talk; for, after Mr. Great-heart had made an end with Mr. Fearing, Mr. Honest began to tell them of another, but his name was Mr. Self-will. He pretended himself to be a pilgrim, said Mr. Honest ; but I persuade myself, he never came in at the gate that stands at the head of the way. Gr.-h. Had you ever any talk with him about it? Hon. Yes, more than once or twice : but he would al- ways be like himself, self-willed. He neither cared for man, nor argument, nor example ; what his mind prompt- ed him to, that he would do ; and nothing else could he be got to.* Gr.-h. Pray what principles did he hold ? for I sup- pose you can tell. Hon. He held, that a man might follow the vices as well as the virtues of the pilgrims ; and that if he did both, he should be certainly saved. Gr.-h. How ! if he had said, it is possible for the best to be guilty of the vices as well as partake of the virtues of pilgrims, he could not much have been blamed. For indeed we are exempted from no vice absolutely, but on condition that we watch and strive. f But this, I perceive is not the thing : but if I understand you right, your mean- ing is, that he was of that opinion, that it was allowable so to be. * Self-will ever accompanies ignorance of ourselves, and of the truth ; and is generally attended with licentious principles and practices. t This is a solid scriptural definition ; pray mind it. Here it is evident a condition must be admitted ; and happy is the Christian who keeps closest to these conditions, in order to enjoy peace of conscience, and joy of heart in Christ. #96 HIS DETESTABLE OPINIONS. Hon. Ay, ay, so I mean ; and so he believed and prac- tised. Gr.-h. But what grounds had he for so saying ? Hon. Why, he said he had the scripture for his war- rant. Gr.-h. Pr'ythee, Mr. Honest, present us with a few particulars. Hon. So I will. He said, to have to do with other men's wives, had been practised by David, God's belov- ed ; and therefore he could do it. He said, to have more women than one, was a thing that Solomon practised ; and therefore he could do it. He said, that Sarah, and the godly midwives of Egypt lied, and so did Rahab ; and therefore he could do it. He said, that the disciples went at the bidding of their Master, and took away the owner's ass ; and therefore he could do so too. He said, that Jacob got the inheritance of his father in a way of guile and dissimulation ; and therefore he could do so too.^ Gr.-h. Highly base indeed ! and are you sure he was of this opinion 1 Hon. I have heard him plead for it, bring scripture for it, bring arguments for it, &c. Gr.-h. An opinion that is not fit to be with any allow- ance in the world ! Hon. You must understand me rightly ; he did not say that any man might do this ; but that those, that had the virtues of those that did such things, might also do the same. Gr.-h. But what more false than such a conclusion I h That heart, which is under the teaching and influence of the grace of God, will detest such horrid notions, and cry out against them ; God for- bid that ever I should listen one moment to such diabolical seniiments ! ror they are hatched in hell, and propagated on earth, by the father of He?. FURTHER ACCOUNT OF SELF-WILL. 397 for this is as much as to say, that because good men here- tofore have sinned of infirmity, therefore he had allow- ance to do it of a presumptuous mind ; or if, because a child, by the blast of wind, or for that it stumbled at a stone, fell down, and defiled itself in mire, therefore he might wilfully lie down and wallow like a boar therein. — Who could have thought that any one could so far have been blinded by the power of lust? But what is written must be true: " they stumbled at the word, being diso- bedient ; whereunto also they were appointed. "(a) His supposing that such may have the godly man's virtues, who addict themselves to his vices} is also a delusion as strong as the other. It is just as if the dog should say, " I have, or may have the qualities of a child, because I lick up its stinking excrements." " To eat up the sin of God's peopIe,"(6) is no sign of one that is possessed with their virtues. Nor can I believe, that one that is of this opinion, can at present have faith or love in him. — But I know you have made strong objections against him ; pr'ythee what can he say for himself? Hon. Why, he says, to do this by way of opinion, seems abundantly more honest than to do it, and yet hold contrary to it in opinion. Gr.-h. A very wicked answer; for, though to let loose the bridle to lusts, while our opinions are against such things, is bad ; yet to sin, and plead a toleration so to do, is worse : the one stumbles beholders accidentally, the other leads them into the snare. Hon. There are many of this man's mind, that have not this man's mouth ; and that makes going on piigrin. - age of so little esteem as it is. Gk h. You have said the truth, and it is to be lament (a) Peter ii. S. (b) Hosea iv * 398 OBSERVATIONS ON OTHER FAULTY CHARACTERS. ed ; but he that feareth the King of paradise shall come out of them all. Chk. There are strange opinions in the world : I know one (hat said it was time enough to repent when he came to die. Gr.-h. Such are not over-wise : that man would have been loth, might he have had a week to run twenty miles for his life, to have deferred that journey to the last hour of that week. Hon. You say right; and yet the generality of them that count themselves pilgrims do indeed do thus. I am, as you see, an old man, and have been a traveller in this road many a day; and I have taken notice of many things.^ I have seen some, that set out as if they would drive all the world afore them, who yet have, in a few days, died as they in the wilderness, and so never got sight of the promised land. — I have seen some, that have promised nothing at first seating out to be pilgrims, and that one would have thought could not have lived a day, that have yet proved very good pilgrims. — I have seen some, who have run hastily forward, that again have, after a little time, run as fast just back again. — I have seen some who have spoken very well of a pilgrim's life at first, that after a while, have spoken as much against it. — I have heard some, when they first set out for paradise, say positively, 4i There is such a place;" who, when they have been al- most there, have come back again, and said, " There is none." — I have heard some vaunt what they would do, in case they should he opposed, that have, even at a false alarm, fled faith, the pilgrim's way, and all. * Pray, attentively mind, and deeply consider, the six following obser- vations : tbey are just , they are daily confirmed to our observations, in the conduct of different professors. Study, and pray to improve them, to your soul's profit. THE PILGRIMS ESCAPE THE ROBBERS. 399 CHAPTER X. THE PILGRIMS ARRIVE AT THE HOUSE OF GAIUS, WHERE THEY ARE HOSPITABLY ENTERTAINED. NOW as they were thus in their way, there came one' running to meet them, and said, "Gentlemen, and you of the weaker sort, if you love life, shift for yourselves, for the robbers are before you." Then said Mr. Great-heart, They be the three that set upon Little-faith heretofore. Well, said he, we are rea- dy for them. So they went on their way. Now they looked at every turning, when they should have met with the villains ; but, whether they heard of Mr. Great-heart, or whether they had some other game, they came not up to the pilgrims.* Christiana then wished for an inn for herself and her children, because they were weary. Then said Mr. Hon- est, " There is one a little before us, where a very ho- nourable disciple, named Gaius, dwells." (a) So they all concluded to turn in thither : and the rather, because the old gentleman gave him so good a report. So when they came to the door, they went in, not knocking ; for folks use not to knock at the door of an inn. Then they called for the master of the house, and he came to them. So they asked if they might lie there that night? Gaius. Yes, gentlemen, if you be true men, for my house is for none but pilgrims. Then was Christiana, * It is a blessed thing to take every alarm, and to be on our guard. Hereby many dangers are avoided, and many evils prevented, Watch, fs the word of the Captain of our salvation. (a) Rom. xvi. 23. C c c 400 GAIUS INQUIRES GONCERN1NG CHRISTIANA. Mercy, and the boys, more glad, for that the inn-keep- er was a lover of pilgrims. So they called for rooms, and he showed them one for Christiana and her children, and Mercy, and another for Mr. Great-heart and the old gen- tleman. Then said Mr. Great-heart, Good Gaius what hast thou for supper ? for these pilgrims have come far to-day, and are weary. It is late, said Gaius, so we cannot conveniently go out to seek food, but such as I have you shall be welcome to, if that will content you. Gr.-h. We will be content with what thou hast in the house ; forasmuch as I have proved thee, thou art never destitute of that which is convenient. Then he went down and spake to the cook, whose name was Taste-that-which-is-good, to get ready supper for so many pilgrims. — This done, he comes up again, saying, Come, my good friends, you are welcome to me, and I am glad that I have a house to entertain you ; and while supper is making ready, if you please, let us entertain one another with some good discourse : so they all said content.^ Then said Gaius, Whose wife is this aged matron ? and whose daughter is this young damsel ? Gr.-h. The woman is the wife of one Christian, a pil- grim in former times ; and these are his four children. The maid is one of her acquaintance ; one that she hath persuaded to come with her on pilgrimage. The boys take all after their father, and covet to tread in his steps : yea, if they do but see any place where the old pilgrim * How does this reprove many professors of this day, who frequently meet together, and that about every trifle, but have not one word to speak for precious Christ, his glorious truths, aud holy ways ! GAIT7S ENUMERATES CHRISTIAN'S PROGENITORS; 401 hath lain, or any print of his foot, it ministereth joy to their hearts, and they covet to lie or tread in the same. Then said Gaius, Is this Christian's wife? and are these Christian's children ? I knew your husband's father, yea, also his father's father. Many have been good of this stock; their ancestors first dwelt at Antioch.(a) Christian's progenitors (I suppose you have heard your husband talk of them) were very worthy men. They have, above any that I know, showed themselves men of great virtue and courage, for the Lord of the pilgrims, his ways and them that loved him. I have heard of many of your husband's relations, that have stood all trials for the sake of the truth. Stephen, that was one of the first of the family from whence your husband sprang, was knocked on the head with stones. (b) James, another of this generation, was slain with the edge of the sword, (c) To say nothing of Paul and Peter, men anciently of the family from whence your husband came ; there was Igna- tius, who was cast to the lions; Romanus, whose flesh was cut by pieces from his bones ; and Polycarp, that played the man in the fire. There was he that was hang- ed up in a basket in the sun, for the wasps to eat ; and he whom they put into a sack, and cast him into the sea to be drowned. It would be impossible utterly to count up all that family, that have suffered injuries and death for the love of a pilgrim's life. Nor can I but be glad to see that thy husband has left behind him four such boys as these. I hope they will bear up their father's name, and tread in their father's steps, and come to their father's end. Gr.-h. Indeed, Sir, they are likely lads; they seem to choose heartily their father's ways. rn) Acts xi. 26. (6) Acts vii. 59, 60. (c) Acts xii. 2, 402 AND CONVERSES WITH HIS GUESTS. Gai. That is what I said ; wherefore Christian's fami- ly is like still to spread abroad upon the face of the ground, and jet to be numerous upon the face of the earth : wherefore let Christiana look out some damsels for her sons, to whom they may be betrothed, &c. that the name of their father and the house of his progenitors may never be forgotten in the world. Hon. It is pity his family should fall and be extinct. Gai. Fall it cannot, but be diminished it may; but let Christiana take my advice, and that's the way to up- hold it. And, Christiana, said this inn-keeper, I am glad to see thee and thy friend Mercy together here, a lovely couple. And may I advise, Take Mercy into a nearer relation to thee : if she will, let her be given to Matthew, thy eldest son : it is the way to preserve a posterity in the earth.— So this match was concluded, and in process of time they were married : but more of that hereafter. Gaius also proceeded, and said, I will now speak on the behalf of women, to take away their reproach. For as death and the curse came into the world by a woman, so also did life and health : " God sent forth his Son, made of a woman." (a) Yea, to show how much those that came after did abhor the act of the mother, this sex in the Old Testament coveted children, if happily this or that woman might be the mother of the Saviour of the world. I will say again, that when the Saviour was come, women rejoiced in him, before either man or angel. (6) I read not, that ever man did give unto Christ so much as one groat : but the women followed him, and ministered to him of their substance. It was a woman that washed his feet with tears, and a woman that anointed his body to the (a) Gen. iii. Gal. iv. 4. (b) Luke ii. THE PILGRIMS SIT DOWN TO SUPPER. 403 burial. They were women that wept, when he was going to the cross ; and women that followed him from the cross, and that sat by his sepulchre when he was buried. They were women that were first with him at his resurrection morn ; and women that brought tidings first to his disci- ples, that he was risen from the dead, (a) Women there" fore are highly favoured, and show by these things, that they are sharers with us in the grace of life. Now the cook sent up to signify that supper was almost ready : and sent one to lay the cloth, and the trenchers? and to set the salt and bread in order. Then said Matthew, The sight of this cloth, and of this forerunner of the supper, begetteth in me a greater appetite to my food than I had before. Gai. So let all ministering doctrines in this life, beget in thee a greater desire to sit at the supper of the great King in his kingdom ; for all preaching, books, and ordi- nances here, are but as the laying of the trenchers, and as setting of salt upon the board, when compared with the feast that our Lord will make us when we come to his house. So supper came up ; and first a heave-shoulder and a wave-breast were set on the table before them ; to show that they must begin the meal with prayer and praise to God. (6) The heave-shoulder, David lifted his heart up to God with ; and with the wave-breast, where his heart lay, with that he used to lean upon his harp, when he played — These two dishes were very fresh and good, and they all eat heartily thereof. The next they brought up was a bottle of wine, as red as blood. So Gaius said to them, Drink freely, this is the true juice of the vine, that makes glad the heart of (a) Luke vii. 37— 60. viii.2, 3. xxiii. 27. xxiv. 22, 23. Johnii.3, si. 2. Matt, xxvii. 55—61. (b) Lev. vii. 32—34. x. 14, 15. Ps. xxv. 1. Heb. xiii. 15. <04 THEIR CONVERSATION AT SUPPER. God and man. So they drank and were merry, (a)— - The next was a dish of milk well crumbled : but Gaius said, Let the boys have that, that they may " grow thereby. "(6) — Then they brought up in course a dish of butter and honey. Then said Gaius, Eat freely of this, for this is good to cheer up and strengthen your judg- ments and understandings. This was our Lord's dish when he was a child ; " Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. "(c) — Then they brought them up a dish of apples, and they were very good tasted fruit. Then said Mat- thew, " May we eat apples, since they were such, by and with which the serpent beguiled our first mother?" Then said Gaius, u Apples were they with which we were beguil'd ; Yet sin, not apples, hath our souls defil'd : Apples forbid, if eat corrupt the blood ; To eat such when commanded does us good ; Drink of his flaggons, then, thou church his dove, And eat his apples, who are sick of love." Then said Matthew, I made the scruple, because, a while since, I was sick with eating of fruit. Gai. Forbidden fruit will make you sick, but not what our Lord has tolerated. While they were thus talking, they were presented with another dish, and it was a dish of nuts.(d) Then said some at the table, " Nuts spoil tender teeth, especially the teeth of the children." Which, when Gaius heard he said, (a) Deut. xxxii. 14. Judg. ix. 13. John xv. 5. (b) 1 Pet. ii. 1» 2. (c) Isa. vii. 15. (d) So). Songs vK 11. THEIR CONVERSATION AT SUPPER. 405 " Hard texts are nuts (I will not call them cheaters,) Whose shells do keep ihe kernels from the eaters : Open then the shells, and you shall have the meat 5 They here are brought for you to crack and eat." Then they were merry, and sat at the table a long time, talking of many things. Then said the old gentle- man, My good landlord, while ye are cracking your nuts, if you please, do you open this riddle :# " A man there was (though some did count him mad,) The more he cast away, the more he had." Then they all gave good heed, wondering what good Gaius would say ; so he sat still awhile, and then thus replied : " He who thus bestows his goods upon the poor, Shall have as much again, and ten times more." Then said Joseph, I dare say, Sir, I did not think you could have found it out. Oh ! said Gaius, I have been trained up in this way a great while ; nothing teaches like experience : I have learned of my Lord to be kind ; and have found by ex- perience, that I have gained thereby. "There is that scattereth, yet increaseth ; and there is that withholdeth more than is meet, but it tendeth to poverty :" " There is that maketh himself rich, yet hath nothing ; there is that maketh himself poor, yet hath great riches." (a) * Observe here, the feast of pilgrims was attended with joy. Christians may, they ought, yea, they have the greatest reason to rejoice ; but then it should be spiritual joy, which springs from spiritual views, and spiritual conversation. Let our speech be thus seasoned, and our feasts thus tem- pered, and we shall find increasing joy and gladness of heart in the Lord (a) Prov. xi. 24. siii. 7. 406 MATTHEW AND MERCY ARE MARRIED. Then Samuel whispered to Christiana, his mother, and said, Mother, this is a very good man's house ; let us stay here a good while, and let my brother Matthew be marri- ed here to Mercy, before we go any further. ^ The which Gaius the host overhearing, said, with a very good will, my child. So they staid here more than a month ; and Mercy was given to Matthew to wife. While they staid here, Mercy, as her custom was, would be making coats and garments to give to the poor, by which she brought up a very good report upon pil- grims. * Here is a genuine discovery of a gracious heart ; when it is delighted with spiritual company and conversation, and longs for its continuance . Js it so with you, Reader ? (a) Prov. xi. 24. xiii. 7. A qUESTION PROPOSED AND ANSWERED. 40T CHAPTER XI. THE PILGRIMS CONTINUE AT THE HOUSE OF GAIUS ; FROM WHENCE THEY SALLY OUT, AND DESTROY GIANT SLAY- GOOD, A CANNIBAL ; AND RESCUE MR. FEEBLE-MIND. BUT to return again to our story. After supper the lads desired a bed, for they were weary with travelling : then Gains called, to show them their chamber : but said Mercy I will have them to bed. — So she had them to bed, and they slept well: but the rest sat up all night: for Gaius and they were such suitable company, that they could not tell how to part. Then after much talk of their Lord, themselves, and their journey, old Mr. Hones', (he that put forth the riddle to Gaius) began to nod. Then said Great-heart, What Sir, you begin to be drowsy I come, rub up, now here is a riddle for you.^ Then said Mr. Honest, Let us hear it. Then said Mr. Great-heart, " He that will kill, must first be overcome : Who live abroad would, first must die at home." Ha ! said Mr. Honest, it is a hard one, hard to expound, and harder to practise. But come, landlord, said he, J will, if you please, leave my part to you; do you expound it, and I will hear what you say. No, said Gaius, it was put to you, and it is expected you should answer it. * Mind this : When one pilgrim observes that a brother is inclined to be drowsy, it is his duty, and should be his praclice, to endeavour to awaken, quicken, enliven, and stir up such, by spiritual hints O (hat this was more practised ! Manv blessings would be consequent upon it. Ddd 408 ANOTHER QUESTION PROPOSED, Then said the old gentleman, " He first by grace must conquer'd be, That sin would mortify : Who, that he lives, would convince me, Unto himself must die."* it is right, said Gaius ; good doctrine and experience teaches this. For, until grace displays itself, and over- comes the soul with its glory, it is altogether without heart to oppose sin : besides, if sin is Satan's cords, by which the soul lies bound, how should it make resistance, before it is loosed from that infirmity ? — Nor will any, that knows either reason or grace, believe that such a man can be a living monument of grace, that is a slave to his own corruption. — And now it comes in my mind, I will tell you a story worth the hearing. — There were two men that went on pilgrimage, the one began when he was young, the other when he was old ; the young man had strong corruptions to grapple with, the old man's were weak with the decays of nature: the young man trode his steps as even as didjhe ojd one, and was every way as light as he : who now, or which of them, had their graces shining clearest, since both seemed to be alike? Hon. The young man's doubtless. For that which heads it against the greatest opposition gives best demon- stration that it is strongest ; especially when it also holdeth pace with that that meets not with half so much ; as to be sure old age does not. — Besides, I have observ- ed, that old men have blessed themselves with this mis- * 0 this dying to self, to self righteous pride, vain confidence, self-love, and self complacency, is hard work to the old man ; yea, it is both im- practicable and impossible to him It is only grace yielded to that can conquer and subdue him. And where grace reigns, this work is carried on day by day. ANOTHER QUESTION RESOLVED. 409 take ; namely, taking the decays of nature for a gracious conquest over corruptions, and so have been apt to be- guile themselves. Indeed, old men, that are gracious, are best able to give advice to them thai are young, be- cause they have seen most of the emptiness of things ; but yet, for an old and a young man to set out both to- gether, the young one has the advantage of the fairest discovery of a work of grace within him, though the old man's corruptions are naturally the weakest. Thus they sat talking till break of day. Now when the family was up, Christiana bid her son James that he should read a chapter ; so he read the fifty-third of Isai- ah. When he had done, Mr. Honest asked, why it was said, that the Saviour is said to come " out of a dry ground;" and also that he had "no form of comeliness in him.'' Then said Mr. Great-heart, To the first I answer, be- cause the church of the Jews, of which Christ came, had then lost almost all the sap and spirit of religion. To the second I say, the words are spoken in the person of the unbeliever, who, because they want the eye that can see into our Prince's heart, therefore they judge of him by the meanness of his outside. Just like those that know not that precious stones are covered over with a homely crust ; who, when they have found one, because they know not what they have found, cast it again away, as men do a common stone. Well, said Gaius, now you are here, and since, as I know, Mr. Great-heart is good at his weapons, if you please, after we have refreshed ourselves, we will walk intothe fields, to see if we can do any good. About a mile from hence, there is one Slay-good, a giant, that does much annoy the King's highway in these parts : and I know whereabout his haunt is: he is master of a number 410 THEY ASSAULT GIANT SLAY-G00O. of thieves : it would be well if we could clear these parts of him.^ So they consented and went, Mr. Great-heart with his sword, helmet, and shield, and the rest with spears and staves. When they came to the place where he was, they found him with one Feeble-mind in his hand, whom his servants had brought unto him, having taken him in the way : now the giant was rifling him, with a purpose, after that, to pick his bones ; for he was of the nature of flesh- eaters. Well, so soon as he saw Mr. Great-heart and his friends at the mouth of his cave, with their weapons, he demand- ed what they wanted. Gr.-h. We want thee, for we are come to revenge the quarrels of the many that thou hast slain of the pilgrims, when thou hast dragged them out of the King's highway ; wherefore come out of thy cave. — So he armed himself and came out ; and to the battle they went, and fought for above an hour, and then stood still to take wind. Then said the giant, Why are you here on my ground I Gr.-h. To revenge the blood of pilgrims, as I also told thee before. — So they went to it again, and the giant made Mr. Great-heart give back ; but he came up again, and in the greatness of his mind he let fly with such stout- ness at the giant's head and sides, that he made him let his weapon fall out of his hand ; so he smote and slew him and cut oft* his head, and brought it away to the inn. He also took Feeble-mind the pilgrim, and brought him with him to his lodgings. When they were come home, they * After feeding, pilgrims are to prepare for fighting. They are not to eat, in order to pamper their lusts, but to strengthen their bodies and souls, that they may be stronger in the Lord, and in the power of his might, to fight and conquer every enemy feeble-mind's account of himself. 411 showed his head to the family, and set it up, as they had done others before, for a terror to those that shall attempt to do as he, hereafter. Then they asked Mr. Feeble-mind, how he fell into his hands ? Then said the poor man, I am a sickly man, as you see, and because death did usually once a day knock at my door, I thought I should never be well at home ; so I be- took myself to a pilgrim's life ; and have travelled hither from the town of Uncertain, where I and my father were born. I am a man of no strength at all of body, nor yet of mind ; but would, if I could, though I can but crawl, spend my life in a pilgrim's way.* — When I came at the gate that is at the head of the way, the Lord of that place did entertain me freely ; neither objected he against my weakly looks, nor against my feeble mind ; but gave me such things that were necessary for my journey, and bid me hope to the end.— When I came to the house of the Interpreter, I received much kindness there ; and because the hill of Difficulty was judged too hard for me, I was carried up that by one of his servants. — Indeed, I have found much relief from pilgrims, though none was willing to go softly as I am forced to do : yet still as they came on, they bid me be of good cheer, and said, that it was the will of their Lord, that " comfort" should be given to il the feeble minded ;"(a) and so went on their own pace. When I was come to Assault-lane, then this giant met with me, and bid me prepare for an encounter; but, alas! fee- * All pilgrims are not alike vigorous, strong, and lively. Some are weak, creep and crawl on, in the ways of the Lord. No matter ; if there be but a pilgrim's heart, all shall be well at last: for Omnipotence itself is for us : and then we may boldly ask, while we are obedient to the truth, Who shall be against us ? (a) 1 Thess. v. 14. 412 FEEBLE-MIND CONTINUES HIS NARRATIVE. ble one that I was ! I had more need of a cordial : so he came up and took me. I conceived he should not kill me : also when he had got me into his den, since I went not with him willingly, I believed I should come out alive again; for I have heard, that not any pilgrim that is taken captive by violent hands, if he keeps heart-whole towards his master, is, by the laws of providence, to die by the hand of the enemy. Robbed I looked to be, and rob- bed to be sure I am : but J am, as you see, escaped with life, for the which I thank my King as author, and you as the means. Other brunts I also look for, but this I have resolved on, to wit, to run when I can, to go when I can- not run, and to creep when I cannot go. As to the main, I thank him that loved me, L am fixed ; my way is before me, my mind is beyond the river that has no bridge ; though I am, as you see, but of a feeble mind.^' Hon. Then said old Mr- Honest, Have not you some time ago been acquainted with one Mr. Fearing, a pil- grim 1 Feeble. Acquainted with him ! yes : he came from the town of Stupidity, which lies four degrees northward of the city of Destruction, and as many off of where I was born ; yet we were well acquainted, for indeed he was my uncle, my father's brother ; he and I have been much of a temper : he was a little shorter than I, but yet we were much of a complexion. Hon. I perceive you know him ; and I am apt to be- lieve also, that you were related one to another, for you have his whitely look, a cast like his with your eye, and your speech is much alike. * What a sweet, simple relation is here ! doth it not suit many a feeble- minded Christian ? Poor soul, weak as he was, yet his Lord provided against his danger. He sent some strong ones to his deliverance, and to slay his enemy. Mind his belief, even in his utmost extremity. Learn. somewhat from this Feeble-mind. NOT-RIGHT STRUCK DEAD. 4 K* Feeble. Most have said so, that have known us both ; and, besides, what I have read in him, I have for the most part found in myself. Come, Sir, said good Gaius, be of good cheer ; you are welcome to me, and to my house ; and what thou hast a mind to, call for freely ; and what thou wouldest have my servants do for thee, they will do with a ready mind. Then said Mr. Feeble-mind, This is an unexpected fa- vour, and as the sun shining out of a very dark cloud. — Did giant Slay-good intend me this favour when he stopt me, and resolved to let me go no further ? Did he intend, that after he had rifled my pocket, I should go to " Gaius mine host V* Yet so it is.# Now just as Mr. Feeble-mind and Gaius were thus in talk, there comes one running, and called at the door and told, that about a mile and a half off* there was one Mr. Not-right, a pilgrim, struck dead upon the place where he was, with a thunder-bolt. Alas ! said Mr. Feeble-mind, is he slain ? He overtook me some days before I came so far as hither, and would be my company-keeper ; he also was with me when Slay- good the giant took me, but he was nimble of his heels, and escaped : but it seems, he escaped to die, and I was took to live.f u What, one would think, doth seek to slay outright. Oft-times delivers from the saddest plight. * O how sweet to reflect, the most gigantic enemy shall be conquered,, and their most malicious designs shall be over-ruled for our good : yea, what they intend for our ruin shall be made to work for our health and prosperity. i See the various dealings of God, and more and more adore him in all bis ways of providence and grace. ""Know, all the ways of God to men are just ; And, where you can't unriddle, learn to trust '? 414 THE HOSPITALITY OP GAIUS. That very providence, whose face is death. Doth oft-times, to the lowly, life bequeath. I taken was, he did escape and flee : Hands cross'd, give death to him, and life to me.r Now about this time Matthew and Mercy were marri- ed :# also Gaiusgave his daughter Phebe to James, Mat- thew's brother, to wife. After which time they staid about ten days at Gaius's house; spending their time and the seasons, like as pilgrims used (o do. When they were to depart, Gaius made them a feast., and they did eat and drink, and were merry. Now the hour was come that they must be gone ; wherefore Mr. Great-heart called for a reckoning. But Gaius told him, that at his house it was not the custom of pilgrims to pay for their.entertainment. He boarded them by the year, but looked for his pay from the Good Samaritan, who had promised him, at his return, whatsoever charge he was at with them, faithfully to repay him. (a) Then said Mr. Great-heart to him, " Beloved, thou doest faithfully, whatsoever thou doest to the brethren and to strangers, which have borne witness of thy charity before the church, whom if thou yet bring forward on their journey, after a godly sort, thou shalt do weli."(6) Then Gaius took his leave of them all, and his children, and particularly of Mr. Feeble-mind : he also gave him something to drink by the way. * The reader may remember that Mercy had sometime before refused the addresses of Mr. Brisk, alleging that she was determined not to have a clog to her soul : but now the Lord provides an help-meet for her in Mat- thew, a sincere young pilgrim. Happy is the match which is made in the Lord, and the partners who are united in eternal bonds ! i i (a) Luke x. 34,35. (b) 3 John 5, 6. THE F1LGAIM8 LEAVE THE HOUSE OF GAIUS. 415 CHAPTER XII. THE PILGRIMS ARE JOINED BY MR. READY-TO-HALT, AND PROCEED TO THE TOWN OF VANITY, WHERE THEY ARE AGREEABLY LODGED BY MR. MNASON ; AND MEET WITH AGREEABLE COMPANY.— THEY ENCOUNTER A FORMIDABLE MONSTER. NOW Mr. Feeble-mind, when they were going out at the door, made as if he intended to linger. The which when Mr. Great-heart espied, he said, " Come, Mr. Fee- ble-mind, pray do you go along with us, I will be your conductor, and you shall fare as the rest." Feeble. Alas! I want a suitable companion; you are all lusty and strong ; but I, as you see, am weak ; I choose therefore rather to come behind, lest by reason of my ma- Ey infirmities, I should be both a burden to myself and to you. I am, as I said, a man of a weak and feeble mind, and shall be offended and made weak at that which others can bear. I shall like no laughing ; I shall like no gay attire; I shall like no unprofitable questions. Nay, I am so weak a man, as to be offended at that which others have a liberty to do. I do not know all the truth : I am a very ignorant Christian man : sometimes, if I hear some rejoice in the Lord, it troubles me, because I cannot do so too. It is with me, as it is with a weak man among the strong, or as a lamp despised. "He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease ;(a) so that I know not what to do.* * What an open ingenuous confession is here! though feeble in mind h«i was strong in wisdom and sound judgment- fa) Job xii. 6. Eee 416 READY-TO-HALT JOINS THEM. But, brother, said Mr. Great-heart, I have it in com- mission to "comfort the feeble-minded," and to support the weak. You must needs go along with us : we will- wait for you, we will lend you our help ; we will deny ourselves of some things, both opinionative and practical, for your sake ; we will not enter into " doubtful disputa- tions" before you ; we will be made all things to you, rather than you shall be left behind.* (a) Now all this while they were at Gaius's door ; and, be- hold, as they were thus in the heat of their discourse, Mr. Ready-to-halt came by with his crutches in his hand, and he also was going on pilgrimage. (6) Then said Mr. Feeble mind to him, How earnest thou hither? I was but now complaining that I had not a suit- able companion ; but thou art according to my wish. Welcome, welcome, good Mr. Ready-to halt, I hope thou and I may be some help. Ready-to-halt. I shall be glad of thy company, said the other; and good Mr. Feeble mind, rather than we will part, since we are thus happily met, I will lend thee one of my crutches. f Feeble. Nay, said he, though I thank thee for thy good-will, I am not inclined to halt before I am lame. Howbeit, I think when occasion is, it may help me against a dog. Ready-to-halt. If either myself or my crutches can do thee a pleasure, we are both at thy command, good Mr. Feeble-mind. * O that this were more practised among Christians of different stand- ing, decrees, and judgment ! if they who are strong « ere thus to bear with the weak, as they ought, how much more love, peace, and unanimity, would prevail ! t Excellent ! See the nature of Christian love ; even to be ready to spare to a brother, what we ourselves have occasion for. Love looketh not at the things of our own, but to provide for the wants of others. (a) Rom. xiv. 1 Cor. viii. 9—13. ix. 22. (b) Ps. xxxviii. 17. DISCOURSE CONCERNING CHRISTIAN, &C. 41** Thus therefore they went on, Mr. Great-heart and Mr. Honest went before, Christiana and her children went next, and Mr. Feeble-mind and Mr. Ready-to-halt came behind with his crutches. Then said Mr. Honest, Pray, Sir, now we are upon the road, tell us some profitable things of some that are gone on pilgrimage before us. Gr.-h. With a good will. I suppose you have heard how Christian of old did meet with Apollyon in the val- ley of Humiliation, and also what hard work he had to go through the valley of the Shadow of Death. Also I think you cannot but have heard how Faithful was put to it by Madam Wanton, with Adam the First, with one Discontent, and Shame : four as deceitful villains as a man can meet with upon the road. Hon. Yes, I believe I heard of all this : but indeed good Faithful was hardest put to it by shame; he was an unwearied one. Gr.-h. Ay : for as the pilgrim well said, he of all men had the wrong name. Hon. But pray, Sir, where was it that Christian and Faithful met Talkative ? that same was a notable one. Gr.-h. He was a confident fool; yet many follow his ways. Hon. He had like to have beguiled Faithful. Gr.-h. Ay, but Christian put him into a way quickly to find him out. Thus they went on till they came to the place where Evangelist met with Christian and Faithful, and prophe- sied to them what they should meet with at Vanity-fair. Then said their guide, Hereabouts did Christian and Faithful meet with Evangelist, who prophesied to them of what troubles they should meet with at Vanity-fair. Hon. Say you so? I dare say it was a hard chapter that then he did read unto them. 418 THE7 APPROACH TO THE TOWN OF VANITI. Gr.-h. It was so, but then he gave them encourage ment, withal. But what do we talk of them ? they were a couple of lion-like men ; they had set their faces like flints. Do not you remember how undaunted they were when they stood before the judge? Hon. Well, Faithful bravely suffered. Gr.-h. So he did, and as brave things came on't: for Hopeful and some others, as the story relates, were con- verted by his death. (cf) Hon. Well, but pray go on ; for you are well acquaint- ed with things.^ Gr.-h. Above all that Christian met with after he had passed through Vanity-fair, one By-ends was the arch one. Hon. By-ends ! WThat was he ? Gr.-h. A very arch fellow, a downright hypocrite : one that would be religious which way ever the world went : but so cunning, that he would be sure never to lose or suffer for it. He had his mode of religion for every fresh occasion, and his wife was as good at it as he. He would turn and change from opinion to opinion yea, and plead for so doing too. But as far as I could learn, he came to an ill-end with his hy-ends : nor did I ever hear that any of his children were ever of any esteem with any that truly fear God. (a) Now by this time they were come within sight of the town of Vanity, where Vanity-fair is kept. So when they saw that they were so near the town, they consulted with one another how they should pass through the town : * Nothing more profitable than conversing on the faith, valour, and suc- cess of those who have gone before us, with their trials, enemies and dan- gers ! yet how gloriously they fought their way through all, and came off more than conquerors over all. Pilgrims love to hear these things. (a) Part I. p. 148—180. <&) Part I. p. 181—193 THEY AREjcORDIALLY RECEIVED BY MR. MNASON. 419 and some said one thing, and some another. At last, Mr. Great-heart said, I have, as you may understand, often been a conductor of pilgrims through this town : now I am acquainted with one Mr. Mnason, a Cyprusian by nation, and an old disciple, at whose house we may lodge. If you think good, said he, we will turn in there. # Content, said old Honest; Content, said Christiana; Content, said Mr. Feeble-mind; and so they said all. Now you must think it was eventide by that they got to the outside of the town ; but Mr. Great-heart knew the way to the old man's house. So thither they came ; and he called at the door, and the old man within knew his tongue so soon as ever he heard it ; so he opened, and they all came in. Then said Mnason their host, " How far have ye come to-day?" So they said, " From the house of Gaius our friend." " I promise you," said he, " you have gone a good stitch ; you may well be weary ; sit down." So they sat down. Then said their guide, Come, what cheer, good Sirs? I dare say you are welcome to my friend. I also, said Mr. Mnason, do bid you welcome : and whatever you want, do but say, and we will do what we can to get it for you. Hon. Our great want, a while since, was harbour and good company ; and now I hope we have both.f Mnas. For harbour, you see what it is ; but for good company, that will appear in the trial. Well, said Mr. Great-heart, will you have the pilgrims into their lodgings ? * How happy to find a house in Vanity-fair, whose master will receive and entertain pilgrims. Blessed be God for the present revival of religion in our day : and for the many houses that are open to the friends of the Lamb. The hearts of the masters of which he opens. f Under all our wants, may we not say, with our father Abraham, Gofl will provide? Gen. xxii. 8. 120 THEY ARE VISITED BY MR. MNASOn's FRIENDS, I will, said Mr. Mnason. — So he had them to their res- pective places ; and also showed them a very fair dining- room, where they might be, and sup together, until time was come to go to rest. Now when they were set in their places, and were a little cheery after their journey, Mr Honest asked his landlord, if there were any store of good people in the town? Mnas. We have a few ; for indeed they are but a few when compared with them on the other side. Hon. But how shall we do to see some of them ? for the sight of good men to them that are going on pilgrim- age, is like to the appearing of the moon and stars to them that are going a journey.^ Then Mr. Mnason stamped with his foot, and his daughter Grace came up : so he said unto her, Grace, go you, tell my friends, Mr. Contrite, Mr. Holy man, Mr. Love-saints, Mr. Dare-not-lie, and Mr. Penitent, that I have a friend or two at my house, that have a mind this evening to see them. So Grace went to call them, and they came ; and, after salutation made, they sat down together at the table. Then said Mr. Mnason, their landlord, My neighbours, I have as you see, a company of strangers come to my house : they are pilgrim^: they come from afar, and are going to Mount Zion. But who, quoth he, do you think this is? (pointing his fingers at Christiana.) It is Chris- tiana, the wife of Christian, that famous pilgrim, who with Faithful his brother, were so shamefully handled in our town. — At that they stood amazed, saying. We lit- tle thought to see Christiana when Grace came to call us : * The inquiry of disciples after suitable company discovers that they, with David, love the Lord's saints, and in the excellent of the earth is alL their delight. Ps. xvi. 3. A genuine discovery this of a gracious heart THEY ARE VISITED BV MNASOn's FRIENDS. 421 therefore this is a very comfortable surprise. Then they asked her about her welfare, and if these young men were her husband's sons. And when she told them they were, they said, " The King, whom you love and serve, make you as your father, and bring you where he is in peace !" Then Mr. Honest, when they were all sat down, asked Mr. Contrite, and the rest, in what posture their town was at present. Contr. You may be sure we are full of hurry in fair- time. It is hard keeping our hearts and spirits in good order, when we are in a cumbered condition. He that; lives in such a place as this, and that has to do with such as we have, has need of an item, to caution him to take heed every moment of the day.f Hon. But how are your neighbours now for quietness ? Contr. They are much more moderate now than for- merly. You know how Christian and Faithful were used at our town ; but of late, I say, they have been far more moderate. I think the blood of Faithful lieth with load upon them till now : for since they burned him, they have been ashamed to burn any more : in those days we were afraid to walk the streets, but now we can show our heads. Then the name of a professor was odious ; now, especial- ly in some parts of our town (for you know our town is large,) religion is counted honourable. J Then said Mr. Contrite to them, Pray how fareth it with you in your pilgrimage ? How stands the country affected towards you ? Hon. It happens to us as it happeneth to way-faring * A precious prayer for the best of blessings. t Mind this hint. May it kindle a sense of danger, and excite caution. X It is a mercy, when open persecution for the word abates, and reli- gion is more respected ; but how do professors in such times get cold and dead, grow formal and worldly ? The smiles of the town of Vanity often prove more injurious than its frowns Be on your guard () pilgrims. 422 GREAT-HEART RELATES THEIR ADVENTURES. men : sometimes our way is clean, sometimes foul, some- times up hill, sometimes down hill ; we are seldom at a certainty : the wind is not always on our backs, nor is every one a friend that we meet with in the way. We have met with some notable rubs already : and what are yet behind we know not : but for the most part, we find it true that has been talked of old, — " A good man must suffer trouble." Contr. You talk of rubs : — what rubs have you met withal ? Hon. Nay, ask Mr. Great-heart, our guide ; for he can give the best account or that. Gr.-h. We have been beset two or three times al- ready. First, Christiana and her children were beset with two ruffians, that they feared would take away their lives. We were beset with giant Bloody-man, giant Maul, and giant Slay-good. Indeed, we did rather beset the last than were beset of him. And thus it was ; after we had been some time at the house of Gaius, " mine host, and of the whole church," we were minded upon a time to take our weapons with us, and so go see if we could light upon any of those that were enemies of pilgrims ; for we heard that there was a notable one thereabouts. Now Gaius knew his haunt better than I, because he dwelt thereabout ; so we looked and looked, till at last we dis- cerned the mouth of his cave ; then were we glad, and plucked up our spirits. So we approached up to his den ; and, lo, when we came there, he had dragged, by mere force into his net, this poor man, Mr. Feeble-mind, and was about to bring him to his end. But when he saw us, supposing, as we thought, he had another prey, he left the poor man in his house, and came out. So we fell to it full sore, and he lustily laid about him, but in conclu- sion, he was brought down to the ground, and his head THEIR FURTHER CONVERSATION. 423 ♦Jut off, and set up by the way-side, for a terror to such as should after practise such ungodliness. That I tell yon the truth, here is the man himself to affirm it, who was as a Iamb taken out of the mouth of the lion. Then said Mr. Feeble-mind, I found this true to my cost and comfort ; to my cost, when he threatened to pick my bones every moment ; and to my comfort, when I saw Mr. Great-heart and his friends, with their weapons, approach so near for my deliverance. Then said Mr. Holyman, There are two things that they have need to be possessed of, that go on pilgrimage ; courage and an unspotted life. If they have not courage, they can never hold on their way ; and if their lives be loose, they will make the very name of a pilgrim stink. * Then said Mr. Love-saint, I hope this caution is not needful among you : but truly there are many that go up- on the road, that rather declare themselves strangers to pilgrimage, than strangers and pilgrims in the earth. Then said Mr. Dare-not-iie, It is true, they neither have the pilgrim's weed, nor the pilgrim's courage : they go not uprightly, but all awry with their feet : one shoe goeth inward, another outward, and their hosen out be- hind ; here a rag, and there a rent, to the disparagement of their Lord.f These things, said Mr. Penitent, they ought to be troub- led for ; nor are the pilgrims like to have that grace upon them, and their pilgrim's progress as they desire, until the way is cleared of such spots and blemishes. Thus they sat talking and spending the time until sup- per was set upon the table. Upon which they went and * This is a sound speech. Lord, grant that we, who profess the holy- name noay take good heed to this. It is a word of conviction to many. t An excellent observation, and a just reproof May it carry convic- tion to the heart of those it suits. Fff 424 THEF HEAR OF A MONSTER IN THOSE PARTS. refreshed their weary bodies ; so they went to rest. Now they stayed in the fair a great while at the house of Mr. Mnason, who in process of limp, gave his daughter Grace unto Samuel, Christiana's son, and his daughter Martha to Joseph. The time, as I said, that they lay here was long: for it was not now as in former times. Wherefore the pilgrims grew acquainted with many of the good people of the town, and did them what service they could. Mercy, as she was wont, laboured much for the poor; wherefore their bellies and backs blessed her, and she was there an ornament to her profession. And to say the truth for Grace, Phebe, and Martha, they were all of a very good nature, and did much good in their places. They wTere also all of them very fruitful ; so that Christian's name, as was said before, was like to live in the world. While they lay here, there came a monster out of the woods, and slew many of the people of the town. It would also carry away their children, and teach them to suck its whelps. Now no man in the town durst so much as face this monster; but all men fled when they heard of the noise of his coming. The monster was like unto no one beast upon the earth : its body was " like a dragon, and it had sever heads and ten horns, a) It made great havoc of children, and yet it was governed by a woman. This monster piopounded conditions to men, and such men as loved their lives more than their souls accepted of those conditions. Now Mr Great heart, together with those who came to visit the pilgrims at Mr. Mnason's house, entered into a covenant to go and engage this beast, if perhaps they ( Rev. xii. 3, THEY ATTACK THE MONSTER, AND WOUND HIM. 425 might deliver (he people of this town from the paws and mouth of (his so devouring a serpent. Then did Mr. Great-heart, Mr. Contrite, Mr. Holy- man, Mr. Dare-noMie, and Mr. Penitent, with (heir wea- pons, go forth to meet him. Now (he monster, at first, was very rampan(, and looked upon (hese enemies with, great disdain; but (hey so belaboured him, being sturdy men at arms, that they made him make a retreat ; so they came home to Mr. Mnason's house again. The monster,*' you must know, had his certain sea- sons to come out in, and to make his attempts upon the children of the people of (he town: also these seasons did these valiant worthies watch him in, and did continually assault him ; insomuch, that in process of time he became not only wounded, but lame ; also he had not made the havock of the townsmen's children as formerly he had done. And it is verily believed by some, that this beast will certainly die of his wounds. This therefore made 3Ir. Great-heart and his fellows of great fame in this town ; so that many of the people, that wanted their taste of things, yet had a reverent esteem and respect for them. Upon this account therefore it was, that these pilgrims got not much hurt here. True, there were some of (he baser sort, that could see no more than a mole, nor under- stand no more than a beast ; these had no reverence for these men, nor took they notice of their valour and ad- ventures. * This refers (observes the Rev. Mr. Scott) to the prevalence of popery for some time before the revolution in 168m ; by which many nominal pro- tectants were drawn aside, and number* of children educated in the prin- ciples of darkness and superstition The taveur and frown of the prince and his party operated so powerfully, that worldly men in general yield- ed to the imposition : but several persons among the non-conformists, as well as in the established church, did eminent service at this crisis, by their preaching and writings, in exposing the, delusions and abominations of the adherents to the papal see : and these endeavours were > ventually the means of overturning the plan formed for thw re-establishment oC popery in Britain. 426 THEY DEPAIIT FROM THE HOUSE OS MNAS&It. CHAPTER XIII. THE PILGRIMS KILL GIANT DESPAIR, AND HIS WIFE; AND TOTALLY DEMOLISH HIS CASTLE —THEY PROCEED TO THE DELECTABLE MOUNTAINS. "WELL, the time drew on that the pilgrims must goon their way ; therefore they prepared for their journey, They sent for their friends; they conferred with them; they had some time set apart therein, to commit each other to the protection of their Prince. There were again that brought them of such things as they had, that were fit tor the weak and the strong, for the women and the men, and so laded them with such things as were neces- sary.^) Then they set forward on their way; and their friends accompanying them so far as was convenient, they again committed each other to the protection of their King, and departed. They, therefore, that were of the pilgrims' company, went on, and Mr. Great-heart went before them; now the women and children being weakly, they were forcecl to go as they could bear ; by this means Mr. Ready-to- halt, and Mr. Feeble-mind had more to sympathize with their condition. When they were gone from the townsmen, and when their friends had bid them farewell, they quickly came to the place where Faithful was put to death: therefore they made a stand, and thanked Him that had enabled him to bear his cross so well ; and the rather, because they now found that they had a benefit by such a man's sufferings (a) Acts xxviii. 10. THEY ARRIVE AT THE WATER OF LIFE. 427 as he was. They went on, therefore, after this a good way further, talking of Christian and Faithful ; and how Hopeful joined himself to Christian, after that Faithful was dead. (a) Now they were come up the hill Lucre, where the sil- ver mine was, which took Demas off from his pilgrimage, and into which, as some think, By-ends fell and perished : wherefore they considered that. But when they were come to the old monument that stood over against the hill Lucre, to wit, to the pillar of salt, that stood also within the view of Sodom and its stinking Iake,(6) they marvel- led, as did Christian before, that men oC that knowledge and ripeness of wit, as they were, should be so blind as to turn aside here. Only they considered again, that nature is not affected with the harms that others have met with, especially if that thing, upon which they look, has an at- tracting virtue upon the foolish eye. I saw now that they went on till they came to the river that was on this side of the Delectable Mountains(c) — to the river where the fine trees grow on both sides, and whose leaves, if taken inwardly, are good against sur- feits ;(d) where the meadows are green all the year long, and where they might lie down safely. By this river side, in the meadows, there were cotes and folds for sheep, a house built for the nourishing and bringing up those lambs, the babes of those women that go on pilgrimage. Also there was here one that was en- trusted with them, who could have compassion, and that could gather these lambs with his arm, and carry them in his bosom, and that could gently lead those that were with young, (f) Now to the care of this man Christiana ad- (a) Part. I. p. 181. (6) Part I. p. 191. (c) Part I. p. 197. (d) Pa. xxiii. (e) Heb v. t. Is. Ixiii. 12i* AN HOSPITAL FOR YOUNG CHILDREN. monished her four daughters to commit their little oneff„ that by these waters they might be housed, harboured, succoured, and nourished, and that none of them might be lacking in time to come. This man, if any of them go astray, or be lost, he will bring them back again ; he will also bind up that which was broken, and will strengthen them that are sick. (a) Here they will never want meat, drink, and clothing ; here they will be kept from thieves, and robbers : for this man will die before one of those committed to his trust shall be lost. Besides, here they shall be sure to have good nurture and admonition : and shall be taught to walk in right paths ; and that, you know is a favour of no small account. Also here, as you see, are delicate waters, pleasant meadows, dainty flowers, variety of trees, and such as bear wholesome fruit: fruit not like that which Matthew cat of, that fell over the wall out of Beelzebub's garden ; but fruit that procureth health where there is none, and that continueth and increaseth where it is.* So they were content to commit their little ones to him ; and that which was also an encouragement to them so to do, was, for that all this was to be at the charge of the King ; and so was an hospital to young children and or- phans. Now they went on ; and when they were come to By- path meadow, to the stile over which Christian went with his fellow Hopeful, when they were taken by giant Des- pair, and put into Doubting Castle : they sat down, and consulted what was best to be done; to wit, now they * Here we frequently find our author speaking of our Lord and Saviour as Man. He excels in this. It were to be wished, that authors and preach- ers wrote and spake more freipienlly of the manhood of Jesus, who was a perfect Man, like unto us in all things except sin. (a) Jer. xiii. 4. Ezek. xxxiv. 11—16. THEY DETERMINE TO ATTACK GIANT DESPAIR. 4*29 were so strong, and had got such a man as Mr. Great- heart for their conductor, whether they had not best to make an attempt upon the giant, demolish his castle, and if there were any pilgrims in it, to set them at liberty, before they went any further. (a) So one said one thing, and another said to the contrary. — One questioned if it was lawful to go upon unconsecrated ground ; another said they might, provided their end was good. But Mr. Great-heart said, Though that assertion offered last can- not be universally true, yet I have a commandment to re- sist sin, to overcome evil, to fight the good fight of faith : and I pray, with whom should I fight this good fight, if not with giant Despair? I will therefore attempt the tak- ing away of his life, and the demolishing of Doubting Cas- tle. Then, said he, " Who will go with me ?" Then said old Honest, " / will." " And so we will too," said Christiana's four sons, Matthew, Samuel, James, and Jo- seph; for they were young men and strong. (b) So they left the women on the road, and with them Mr. Feeble-mind and Mr. Ready-to-halt, with his crutches, to be their guard, until they came back ; for in that place> though giant Despair dwelt so near, they keeping in the road "a little child might lead them. "(c) So Mr. Great-heart, old Honest, and the four young men, went to go up to Doubting Castle, to look for giant Despair. When they came at the castle gate, they knock- ed for entrance with an unusual noise. With that the old giant comes to the gate, and Diffidence his wife follows. Then said he, " Who and what is he that is so hardy, as after this manner to molest the giant Despair? Mr. Great- heart replied, "Itislj Great-heart, one of the King of the celestial country's conductors of pilgrims to their (a) Part I. p. 199—205. (b) 1 John ii. 13, 14. (r) Isaiah u. 6. 430 THEY KILL THE GIANT. place : and I demand of thee, that thou open thy gates for my entrance ; prepare thyself also to fight, for I am come to take away thy head ; and to demolish Doubting Castle." Now giant Despair, because he was a giant, thought no man could overcome him; and again, thought he, " Since heretofore I have made a conquest of angels, shall Great-heart make me afraid?" So he harnessed himself* and went out: he had a cap of steel upon his head, a breast plate of fire girded to him, and he came out in iron shoes with a great club in his hand. Then these six men made up to him, and beset him hehind and before : also when Diffidence, the giantess, came up to help him, old Mr. Honest cut her down at one blow. Then they fought for their lives, and giant Despair was brought down to the ground, but was very loth to die : he struggled hard, and had, as they say, as many lives as a cat; but Great- heart was his death ; for he left him not till he had sever- ed his head from his shoulders.* Then they fell to demolishing Doubting Castle; and that you know might with ease be done, since giant Des pair was dead. They were seven days in destroying of that : and in it, of pilgrims, they found one Mr. Despon- dency, almost starved to death, and one Much-afraid, his daughter ; these two they saved alive. But it would have made you wonder, to have seen the dead bodies that lay here and there in the castle-yard, and how full of dead men's bones the dungeon was. When Mr. Great-heart and his companions had per- * What cannot Great-heart do ? What feats not perform ? What victo ries not gain ? Who can stand before Great-heart ? Diffidence shall fall, and giant Despair be slain, by the power of Great heart, with the sword of the Spirit, which is the word of God. Eph. vi. 17- even Despondency, though almost starved shall be delivered, and his daughter Much-afraid shall be rescued. 0 for more of Great-heart's company ! THE PILGRIMS' JOY ON THEIR VICTORY. 431 formed this exploit, they look Mr. Despondency, and his daughter Much-afraid, into their protection; for they were honest people, though they were prisoners in Doubt- ing-Castle, to that giant Despair. They therefore, I say, took with theui the head of the giant (for his body they bad buried under a heap of stones ;) and down to the road and to their companions they came, and showed them what they had done. Now when Feeble-mind and Ready-to-halt saw7 that it was the head of giant Despair indeed, they were Aery jocund and merry. Now Chris- tiana, if need was, could play upon the viol, and her daughter Mercy upon the lute ; so since they were so merry disposed, she played them a lesson, and Ready- to-halt would dance. So he took Despondency's daugh- ter, named Much-afraid, by the hand, and to dancing they went in the road. True, he could not dance with- out one crutch in his hand ; but I promise you, he footed it well : also, the girl was to be commended, for she an- swered the music handsomely. As for Mr. Despondency, the music was not much to him : he was for feeding rather than dancing, for that he was almost starved. So Christiana gave him some of her bottle of spirits, for present relief, and then prepared him something to eat; and in a little time the old gentleman came to himself, and began to be finely revived. Now I saw in my dream, when all these things were finished, Mr. Great-heart took the head of giant Despair, and set it upon a pole by the high-way side, right over against a pillar that Christian erected for a caution to pil- grims that came after, to take heed of entering into his grounds. Then he writ under it, upon a marble stone, these ver- ses following : G g g 432 THEV ARRIVE AT THE DELECTABLE MOUNTAINS* u This is the head of him, whose name only, In former time, did pilgrims terrify. His castle's down* and Diffidence, his wife, Brave Master Great-heart has bereft of life. Despondency, his daughter Much-afraid, Great-heart for them also the man has play'd. Who hereof doubts, if he'll but cast his eye Up hither, may his scruples satisfy. This head also when doubting cripples dance, Doth show from fear they have deliverance." When those men had thus bravely showed themselves against Doubting Castle, and had slain giant Despair, they went forward, and went on till they eame to the De- lectable Mountains, where Christian and Hopeful refresh- ed themselves with the varieties of the place. They al- so acquainted themselves with the shepherds there, who welcomed (hem, as they had done Christian before, unto the Delectable Mountains. Now the shepherds seeing so great a train follow Mr. Great-heart (for with him they were well acquainted,) they said unto him, " Good Sir, you have got a goodly company here ; pray where did you find all these ?" Gr.-h. " First here is Christiana and her train, Her sons, and her son's wives, who like the wain, Keep by the pole, and do by compass steer From sin to grace, else they had not been here. * The following lines contain an important truth, and deserve parties far regard : Though Doubting-Castle be demolished, And the giant Despair hath lost his head, Sin can rebuild the Castle, make't remain. And make Despair the giant live again.! \ Excellent remark ! pray mind it- FHEY ARRIVE AT THE DELECTABLE MOUNTAINS. 433 Next, here's old Honest come on pilgrimage ; Ready-to-halt too, who I dare engage, True-hearted is, and so is Feeble-mind, Who willing was not to be left behind. Despondency, good man, is coming after, And so also is Much-afraid his daughter. May we have entertainment here or must We further go ? Let's know whereon to trust." Then said the shepherds, This is a comfortable com- pany ; you are welcome to us, for we have for the feeble as for the strong : our Prince has an eye to what is done to the least of these :(a) therefore infirmity must not be a a block to our entertainment. So they had them to the palace doors, and then said unto them, " Come in Mr. Feeble-mind; come in Mr. Ready-to-halt: come in Mr. Despondency, and Miss Much-afraid his daughter." " These, Mr. Great-heat/' said the shepherds to the guide, " we call in by name, for that they are most sub- ject to draw back; but as for you and the rest that are strong, we leave you to your wonted liberty. " Then said Mr. Great-heart, " This day I see, that grace doth shine in your faces, and that you are my Lord's shep- herds indeed ; for that you have not pushed these diseas- ed neither with side nor shoulder, but have rather strew- ed their way into the palace with flowers as you should." (6) So the feeble and weak went in, and Mr. Great-heart and the rest did follow. When they were also set down, the shepherds said to those of the weaker sort, What is that you would have? For, said they, all things must be managed here to the supporting of the weak, as well as the warning of the unruly. (i) Matt. xsv. 40. (b) Ezek. xxxiv.2l 434 MOUNT MARVEL. So they made them a feast of things easy of digestion, and that were pleasant to the palate, and nourishing ; the which when they had received, they went to their rest, each one respectively unto his proper place. When morning was come, because the mountains were high, and the day clear ; and because it was the custom of the shep- herds to show the pilgrims, before their departure, some rarities; therefore, after they were ready, and had re- freshed themselves, the shepherds took them out into the fields, and showed them first what they had showed to Christian before. (a) Then they had them to some new places. The first was mount Marvel, where they looked and beheld a man at a distance, that tumbled the hills about with words. Then they asked the shepherds what that should mean? So they told him, that this man was the son of one Mr. Great-grace [of whom you read in the first part of the records of the Pilgrim' 's Progress :] and he is set there to teach pilgrims how to believe down or to tumble out of their ways, what difficulties they should meet with, by faith. (6) Then said Mr. Great-heart, " I know him ; he is a man above many." Then they had them to another place, called mount Innocence: and there they saw a man clothed all in white ; and two men, Prejudice and Ill-will, continually casting dirt upon hirn. Now, behold the dirt, whatsoever they cast at him, would in a little time fall off again, and his garment would look as clear as if no dirt had been cast thereat. — Then said the pilgrims. What means this ? The shepherds answered, This man is named Godlyman, and the garment is to show the innocency of his life. Now, those that throw dirt at him are such as hate his well-do- (a) Part I. p. 209—213. (b) Mark si. 23, 24. MOUNT INNOCENCE AND MOUNT CHARITY. 4v5 itig ; but as you see the dirt will not stick upon his clothes, so it shall be with him that lives truly innocently in the world. Whoever they be that would make such men dir- ty, they labour all in vain ; for God by that a little time is spent, will cause that their innocence shall break forth as the light, and their righteousness as the noon-day. Then they took them, and had them to mount Charity, where they showed them a man that had a bundle of cloth lying before him, out of which he cut coats and gar- ments for the poor that stood about him; yet his bundle or roll of cloth was never the less. Then said they, What should this be ? This is, said the shepherds, to show you, that he that has a heart to give of his labour to the poor, shall never want wherewithal. " He that watereth shall be watered himself." And the cake that the widow gave to the prophet, did not cause that she had ever the less in her barrel. They had them also to the place where they saw one Fool, and one Want-wit, washing of an Ethiopian, with an intention to make him white ; but the more they washed him, the blacker he was. Then they asked the shep- herds what that should mean? So they told them, saying, Thus shall it be with the vile person ; all means used to get such a one a good name, shall in conclusion tend but to make him more abominable. Thus it was with the Pharisees, and so it shall be with all hypocrites. Then said Mercy, the wife of Matthew, to Christiana her mother, I would, if it might be, see the hole in the hill, or that commonly called the By-way to hell. So her mother brake her mind to the shepherds. (a) Then they went to the door, (it was on the side of an hill ;) and they opened it, and bid Mercy hearken awhile. • So she heark- fa; Parti. p. 213. 436 THE LOOKING-GLASS OF GOD's WORD. ened, and heard one saying, " Cursed be my father, for holding of my feet back from the way of peace and life :" And another said, " O that I had been torn in pieces, be- fore I had, to save my life, lost my soul !" And another said, " If I were to live again, how would I deny myself rather than come to this place !" Then there was as if the very earth groaned and quaked under the feet of this young woman for fear, so she looked white, and came trembling away, saying, " Blessed be he and she that is delivered from this place." Now when the shepherds had shown them all these things, then they had them back to the palace, and enter- tained them with what the house would afford : but Mer- cy being a young and breeding woman, longed for some- thing that she saw there, but was ashamed to ask. Her mother-in-law then asked her what she ailed, for she look- ed as one not well. Then said Mercy, There is a look- ing-glass hangs up in a dining-room, off which I cannot take my mind ; if therefore I have it not, I think I shall miscarry. Then said her mother, I will mention thy wants to the shepherds, and they will not deny it thee. — - But she said, I am ashamed that these men should know that I longed. Nay, my daughter, said she, it is no shame, but a virtue, to long for such a thing as that. So Mercy said, Then, mother, if you please, ask the shepherds if they are willing to sell it. Now the glass was one of a thousand. It would pre- sent a man, one way, with his own features exactly ; and turn it but another way, and it would show one the very face and similitude of the Prince of the pilgrims himself. Yes, I have talked with them that can tell, and they have said, that they have seen the very crown of thorns upon his head, by looking in that glass ; they have therein also seen the holes in his hands, in his feet, and his side.— THE SHEPHERDS GIVE PRESENTS TO THE PILGRIMS. 43f Yea, such an excellency is there in that glass, that it will show him to one where they have a mind to see him, whether living or dead, whether in earth or in heaven ; whether in a state of humiliation, or in his exaltation ; whether coming to suffer, or coming to reign. *(a) Christiana therefore went to the shepherds apart, (now the names of the shepherds were Knowledge, Experience, Watchful, and Sincere,) (b) and said unto them, There is one of my daughters, a breeding woman, that, I think, doth long for something that she hath seen in this house, and she thinks she should miscarry, if she should by you be denied. Exper. Call her, call her : she shall assuredly have what we can help her to. So they called her, and said to her, Mercy, What is that thing thou wouldest have ? Then she blushed, and said, The great glass that hangs up in the dining-room. So Sincere ran and fetched it, and with a joyful consent it was given her. Then she bowed her head, and gave thanks, and said, By this J know that I have obtained favour in your eyes. They also gave to the other young women such things as they desired, and to their husbands great commenda- tions, for that they had joined with Mr. Great-heart, to the slaying of giant Despair, and the demolishing of Doubting Castle. — f About Christiana's neck the shep- herds put a bracelet, and so they did about the necks of her four daughters ; also they put ear-rings in their ears., and jewels on their foreheads. * O what a blessed thing it is to long for the word of God, so as not to be satisfied without it, and to prize it above and beyond all other things ' Love to the word excites the soul to say with David, " I have longed for thy salvation, O Lord." Psal. cxix. 174. This is a special mark of a gra- cious soul. t No good thing, done in the name and to the glory of Christ, shall be forgotten of him, nor go unrewarded by him. (a) James i. 23—25. 1 Cor. xiii. 12. 2 Cor. iii. 13. (b) Part. I. p. 21 1, 438 WHO LEAVE THEM, AND GO ON THEIR JOURNET, When they were minded to go hence, they let them go in peace, but gave not to them those certain cautions which before were given to Christian, and his companion. The reason was, for that these had Great-heart to be their guide, who was one that was well acquainted with things, and so could give them their cautions more seasonable ; to wit, even then when the danger was nigh the approach- ing. What cautions Christian and his companion had re- received of the shepherds, (a) they had also lost by that the time was come that they had need to put them in prac- tice. Wherefore, here was the advantage that this com pany had over the other. From hence they went on singing, and they said, " Behold, how fitly are the stages set For their relief that pilgrims are become, And how they us receive without one let, That make the other life the mark and home. What novelties they have, to us they give, That we, though pilgrims, joyful lives may live. They do upon us, too, such things bestow, That show we pilgrims are, where'er we go." (a) Part I. p. 214 THEY OVERTAKE VALI ANT-FOR-TRUTH, 439 CHAPTER XIV. THE COMPANY JOINED BY MR. VALIANT AND MB. STAND- FAST. THEY PASS OVER THE ENCHANTED GROUND.— A DESCRIPTION OF MADAM BUBBLE. WHEN they were gone from the shepherds, they quickly came to the place where Christian met with one Turn-away, that dwelt in the town of Apostacy.(a) Wherefore of him Mr. Great-heart, their guide, did now put them in mind, saying, This is the place where Chris- tian met with one Turn-away, who carried with him the character of his rebellion at his back. And this I have to say concerning this man ; — he would hearken to no counsel, but, once a falling, persuasion could not stop him. When he came to the place where the cross and the sepulchre was, he did meet with one that did bid him look there, but he gnashed with his teeth, and stamped, and said, he was resolved to go back to his own town. Before he came to the gate, he met with Evangelist, who offered to lay hands on him to turn him into the way again. But this Turn-away resisted him, and having done much despite unto him, he got away over the wall, and so es- caped his hand. Then they went on; and just at the place where Lit- tle-faith formerly was robbed, there stood a man with his sword drawn, and his face all bloody. Then said Mr. Great-heart, What art thou ? The man made answer, say- ing, I am one whose name is Valiant-for-truth ; I am a pilgrim, and am going to the Celestial city. Now, as I was in my way, there were three men that did beset me, and propounded unto me these three things : — Whether -j-*— > ~ r**^- - i.t (a) Part I p. 217. H hh 440 WHO OVERCOMES THREE DARING ASSAILANTS. I would become one of them ; — or go back from whence I came ; — or die upon the place ? To the first I answer- ed, I had been a true man a long season, and therefore it could not be expected that I now should cast in my lot with thieves. (a) Then they demanded what I would say to the second? So I told them the place from whence I came, had I not found incommodity there, I had not for- saken it at all ; but finding it altogether unsuitable to me, and very unprofitable for me, I forsook it for this way. Then they asked me what I said to the third ? And I told them, my life cost more dear far, than that I should lightly give it away : Besides, you have nothing to do to put things to my choice ; wherefore at your peril be it if you meddle. Then these three, to-wit, Wildhead, [n~ considerate, and Pragmatic, drew upon me, and I also drew upon them. So we fell to it, one against three, for the space of three hours. They have left upon me, as you see, some of the marks of their valour, and have al- so carried away with them some of mine. They are but just now gone : I suppose they might, as the saying is, hear your horse dash, and so they betook themselves to flight. Gb.-h. But here was great odds, three against one. Val. 'Tis true; but little or more are nothing to him that has the truth on his side ; " Though an host should encamp against me," said one, " my heaiTshall not fear; though war shall rise against me, in this will I be confi- dent," &c. Besides, said he, I have read in some re- cords, that one man has fought an army : and how many did Samson slay with the jaw bone of an ass ?* * Truth will make a man valiant ; and valour for truth will make a pil- grim light with wild-headed, inconsiderate, and pragmatic opposers. The blood he loses in such a battle is his honour ; the scars he gets are his glory, (a) Prov. i. 10—19. GREAT-HEART INSPIRES CONCERNING THE FIGHT. 441 Then said the guide, why did you not cry out, that some might have come in for your succour ? Val. So I did to my King, who I knew could hear me, and afford invisible help, and that was enough for me.* Then said Great-heart to Mr. Valiant-for-truth, Thou hast worthily behaved thyself; let me see thy sword ; — so he showed it him. When he had taken it into his hand, and looked thereon a while, he said, Ha, it is a right Je- rusalem blade. Val. It is so. Let a man have one of these blades, with a hand to wield it, and skill to use it, and he may- venture upon an angel with it. He need not fear its hold- ing, if he can but tell how to lay on. Its edge will never blunt. It will cut flesh and bones, and soul and spirit, and all. Gr.-h. But you fought a great while; I wonder you was not weary. Val. I fought till my sword did cleave to my hand, and then they were joined together, as if a sword grew out of my arm : and when the blood run through my fin- gers, then I fought with most courage. f Gr.-h. Thou hast done well ; thou hast "resisted un- to blood, striving against sin ;" thou shalt abide by us, come in and go out with us, for we are thy companions. Then theytook him, and washed his wounds, and gave him of what they had to refresh him ; and so they went together. Now as they went on, because Mr. Great- heart was delighted in him (for he loved one greatly that * Enough indeed. He who is engaged for God's truth, shall never want God's help. I Blessed fighting, when hand and heart are engaged, and the sword grows united to both ! O ye trimmers, and lukewarm professors, who will tamely give up, or meanly compound for peace, by the barter of truth • let this shame and confound you ! 442 HE INFORMS THEM HE CAME FROM DARK-LANB, he found to be a man of his hands ;) and because there, were in company them that were feeble and weak, there- fore he questioned with him about many things ; as first what countryman he was ? Val. I am of Dark-land, for there I was born, and there my father and mother are still. Dark-land ! said the guide : doth not that lie on the same coast with the city of Destruction? Val. Yes, it doth. Now that which caused me to come on pilgrimage, was this ; we had Mr. Tell-true come into our parts, and he told it about what Christian had done, that went from the city of Destruction, name- ly, how he had forsaken his wife and children, and had betaken himself to a pilgrim's life. It was also confident- ly reported, how he had killed a serpent, that did come out to resist him in his journey ; and how he got through to whither he intended. It was also told, what welcome he had all to his Lord's lodgings, especially when he came to the gates of the Celestial city ; for there, said the man, he was received with sound of trumpet, by a company of shining ones. He told it also how all the bells in the city did ring for joy at his reception, and what golden gar- ments he was clothed with ; with many other things that now I shall forbear to relate. In a word, that man so told the story of Christian and his travels, that my heart fell into a burning heat to be gone after him : ndr could father or mother stay me. So I got from them, and am come thus far on my way. Gr--h. You came in at the gate, did you not? Val. Yes, yes ; for the same man also told us, that all would be nothing, if we did not begin to enter this way at the gate.^ * The reason why so many professors who set out, go on for a season, but fall away and come to nothing at last is, because they do not enter in- to the pilgrim's path, by Christ who is the gate. They do not see them- rALIANT-FOR-TRUTH REJOICES AT CHRISTIANA. 443 Look you, said the guide to Christiana, the pilgrimage of your husband, and what he has gotten thereby, is spread abroad far and near. Val. Why, is this Christian's wife ? Gr.-h. Yes, that it is ; and these are also her four sons. Val. What ! and going on pilgrimage too ? Gr.-h. Yes, verily, they are following after. Val. It glads me at heart ; good man, how joyful will he be, when he shall see them that would not go with him, to enter before him at the gates into the Celestial City ! Gr.-h. Without doubt it will be a comfort to him ; for. next to the joy of seeing himself there, it will be a joy to meet there his wife and children. Val. But, now you are upon that, pray let me hear your opinion about it. Some make a question whether we shall know one another when we are there. Gr.-h. Do they think they shall know themselves then, or that they shall rejoice to see themselves in that bliss ? and if they think they shall know and do these, why not know others, and rejoice in their welfare also 1 Again, since relations are our second self, though that state will be dissolved, yet why may it not be rationally concluded that we shall be more glad to see them there, than to see they are wanting ? Val. Well, I perceive whereabouts you are as to this. Have you any more things to ask me about my beginning to come on pilgrimage ?* selves quite lost, ruined, hopeless, and wretched : their hearts are not broken for sin ; therefore they do not begin by receiving Christ, as the only Saviour of such miserable sinners. But they set out in nature's strength ; and not receiving, nor living upon Christ, they soon fall away. This is the reason of this inquiry, Did you come in at the gate ? A ques- tion we ought to put to ourselves, and be fully satisfied about. * A sound Christian is not afraid to be examined, and sifted to the bot- tom. For he can give a reason of the hope that is in him. He knows why and wherefore he commenced a pilgrim. 444 CARNAL OBJECTIONS TO GOING ON PILGRIMAGE. Gr.-h. Yes : was your father and mother willing that you should become a pilgrim ? Val. Oh! no; they used all means imaginable to per- suade me to stay at home. Gr.-h. What could they say against it? Val. They said, it was an idle life ; and, if I myself were not inclined to sloth and laziness, I would never coun- tenance a pilgrim's condition. Gr.-h And what did they say else ? Val. Why, they told me that it was a dangerous way : Yea, the most dangerous way in the world, say they, is that which the pilgrims go. Gr.-h. Did they show you wherein this way is dan- gerous 1 Val. Yes : and that in many particulars. Gr.-h. Name some of them. Val. They told me of the Slough of Despond, where- in Christian was well nigh smothered. They told me that there were archers standing ready in Beelzebub-cas- tle, to shoot them who should knock at the Wicket-gate for entrance. They told me also of the wood and dark mountains, of the hill Difficulty, of the lions ; and also of the three giants, Bloody-man, Maul, and Siay-good : they said moreover, that there was a foul fiend haunted the valley of Humiliation ; and that Christian was by him al- most bereft of life. Besides, said they, you must go over the valley of the Shadow of Death, where the hobgoblins are, where the light is darkness, where the .way is full of snares, pits, traps, and gins. — They told me also of giant Despair, of Doubting Castle, and of the ruin the pilgrims met with there. Further, they said I must go over the Enchanted Ground, which was dangerous. And that af- ter ail this I should find a river, over which I should find no bridge ; and that that river did lie betwixt me and the Celestial country. FURTHER OBJECTIONS. 44£ Gr.-h. And was this all ? Val. No : they also told me, that this way was full of deceivers ; and of persons that lay in wait there, to turn good men out of their path. Gr.-h. But how did they make that out ? Val. They told me that Mr. Worldly-wise-man did lie (here in wait to deceive. They also said, that there was Formality and Hypocrisy continually on the road. — They said also, that By-ends, Talkative, or Demas, would go near to gather me up: that the Flatterer would catch me in his net ; or that, with green-headed Ignorance, I would presume to go on to the gate, from whence he was sent back fo the hole that was in the side of the hill, and made to go the by-way to hell. Gr.-h. I promise you, this was enough to discourage thee. But did they make an end there ? Val. No, stay. They told me also of many that tried that way of old, and that had gone a great way therein, to see if they could find something of the glory then, that so many had so much talked of from time to time ; and how they came back again, and befooled themselves for setting a foot out of doors in that path, — to the satisfaction of the country. And they named several that did so, as Obsti- nate and Pliable, Mistrust and Timorous, Turn-away and old Atheist, with several more ; who, they said, had some of them gone far to see what they could find ; but not one of them found so much advantage by going as amounted to the weight of a feather. Gr.-h. Said they any thing more to discourage you? Val. Yes : they told me of one Mr. Fearing, who was a pilgrim ; and how he found his way so solitary, that he never had a comfortable hour therein : also that Mr. Des- pondency had like to have been starved therein ; yea, and also, (which I had almost forgot,) Christian himself, about 446 FAITH ANSWERS AND OVERCOMES THEM ALL. whom there has been such a noise, after all his ven» tures for a celestial crown, was certainly drowned in the black river, and went never a foot further, however it was smothered up. Gr.-h. And did none of these things discourage you* Val. No : they seemed as so many nothings to me. Gr.-h How came that about? Val. Why, I still believed what Mr. Tell-true had said, and that carried me beyond them all. Gr.-h. Then this was your victory, even your faith? Val. It was so : I believed, and therefore came out, got into the way, fought all that set themselves against me, and, by believing, am come to this place.* 6i Who would true valour see, Let him come hither; One here will constant be, Come wind, come weather j There's no discouragement Shall make him once relent His first avow'd intent To be a pilgrim. Whoso beset him round With dismal stories, Do but themselves confound. His strength the more is, No lion can him fright, He'll with a giant fight, But he will have a right To be a pilgrim. * Here we see, that valiant soldiers of Christ ascribe all to the exercise of faith. They set out with faith, and they hold on and hold out by be- lieving. Thus they give all the glory to Christ, who is the object, autbor,- and finisher of faith. THE ENCHANTED GROUND DESCRIBED. 447 Hobgoblin nor foul fiend Can daunt his spirit 5 He knows, he at the end Shall life inherit. Then fancies fly away, He?ll not fear what men say, He'll labour night and day To be a pilgrim/*7 By this time they were got to the Enchanted Ground, where the air naturally tended to make one drowsy :(«) and that place was all grown over with briers and thorns, excepting here and there, where was an enchanted ar- bour, upon which if a man sits, or in which if a man sleeps, 'tis a question, say some, whether ever he shall rise or wake again in this world. Over this forest, therefore, they went, both one and another; and Mr. Great heart went before, for that he was the guide, and Mr. Valiant- for-truth came behind, being rear-guard; for fear least peradventure some fiend, or dragon, or giant, or thief, should fall upon their rear, and so do mischief. They went on here, each man with his sword drawn in his hand, for they knew it was a dangerous place. Also they cheer- ed up one another as well as they could; Feeble-mind, Mr. Great-heart commanded, should come up after him, and Mr. Despondency was under the eye of Mr. Valiant** Now they had not gone far, but a great mist and dark- ness fell upon them all ; so that they could scarce, for a great while, one see the other; wherefore they were for- ced for some time, to feel for one another by words, for * Old pilgrims, ye who have set out well, and go on well for a long sea- son, consider, ye are yet in the world, which is enchanted ground. Know your danger of seeking rest here, or sleeping in any of its enchanting ar- bour« (a) Part 1. p. 232—256. T i i 448 DIFFICULTIES THERE ENCOUNTERED BY THEM* they walked not by sight. * But any one must think, that here was but sorry going for the best of them all ; hui how much the worst was it for the women and children, who both of feet and heart were also but tender ! Yet nevertheless so it was, that through the encouraging words of him that led in the front, and of him that brought them up behind, they made a pretty good shift to wag along. The way was also here very wearisome, through dirt and slabbiness. Nor was there on all this ground so much as one inn or victualling house, wherein to refresh the feebler sort. Here therefore was grunting, and puffing, and sighing: while one tumbleth over a bush, another sticketh fast in the dirt; and the children, some of them lost their shoes in the rnire : while one cries out, "I am down;" and another, "Ho! where are you?" And a third, " The bushes have got such fast hold on me, I think I cannot get away from them." Then they came to an arbour, warm, and promising much refreshing to the pilgrims : for it was finely wrought above head, beautified with greens, furnished with bench- es and settles. It had in it a soft couch, where the wea- ry might lean. This, you must think, all things consi- dered, was tempting: for the pilgrims already began to be foiled with the badness of the way ; but there was not one of them that made so much as a motion to stop there. Yea, for aught I could perceive, they continually gave so good heed to the advice of their guide, and he did so faithfully tell them of dangers, and of the nature of dan- gers, when they were at. them, that usually, when they were nearest to them, they did most pluck up their spir- '* Though feelings may be lost, light seem to fail, and comforts forsake us, yet faith shall supply the want of all. Like Moses, we shall endurv seeing HIM who is invisible. Heb. xi. 27„ HEEDLESS AND TOO-BOLD ASLEEP IN AN ARBOUR. 449 its, and hearten one another to deny the flesh. * The arbour was called the SlothfuPs Friend, on purpose to al- lure, if it might be, some of the pilgrims there to take up their rest when weary. I saw then in my dream, that they went on in this their solitary ground, till they came to a place at which a man is apt to lose his way. Now, though when it was light, their guide could well enough tell how to miss those ways that led wrong, yet in the dark he was put to a stand : but he had in his pocket a map of all ways leading to or from the Celestial city; wherefore he struck a light (for he never goes also without his tinder-box,) and takes a view of his book or map, which bids him be careful in that place, to turn to the right hand. And had he not here been careful to look in his map, they had in all probabili- ty been smothered in the mud ; for just a little before them, and that at the end of the cleanest wray too, was a pit, none knows how deep, full of nothing but mud, there made on purpose to destroy the pilgrims in. Then thought I with myself, who, that goeth on pil- grimage, but would have one of these maps about him, that he may look when he is at a stand, which is the way he must take. They went on, then, in this Enchanted Ground, till they came to where there was another arbour, and it was built by the highway-side. And in that arbour there lay two men, whose names were Heedless and Too-bold. These two went thus far on pilgrimage ; but here, be- ing wearied with their journey, sat down to rest them- selves, and so fell fast asleep. When the pilgrims saw * Deny yourselves, is the word of Christ. The slothfulness, ease, and desires of the flesh, must be denied., or danger will inevitably ensue. To gratify the flesh, is to destroy the Spirit's comfort, if not the soul's salva- lion. 450 HEEDLESS AND TOO-BOLD ASLEEP IN AN ARBOUK, them, they stood still, and shook their heads ; for they knew that the sleepers were in a pitiful case. Then they consulted what to do, whether to go on, and leave them in their sleep, or step to them, and try to awake them. So they concluded to go to them, and awake them ; that is if they could; but with this caution, namely, to take heed that themselves did not sit down, nor embrace the offered benefit of that arbour.^ So they went in, and spake to the men, and called each by his name (for the guide, it seems, did know them,) but there was no voice, nor answer. Then the guide did shake them, and do what he could to disturb them. Then said one of them, "J will pay you when I take my mo- ney." At which the guide shook his head. " I will fight so long as I can hold my sword in my hand," said the other. At that, one of the children laughed. Then said Christiana, What is the meaning of this? Then the guide said, They talk in their sleep; if you do strike them, or beat them, or whatever else you do unto them, they will answer you after this fashion ; or, as one of them said in old time, when the waves of the sea did beat upon him, and he slept as one upon the mast of a ship, " When I do awake, I will seek it yet again. "(«} You know, when men talk in their sleep ; they say any thing; but their words are not governed either by faith or reason. There is an incoherency in their words now ; even as there was before, betwixt their going on pilgri- mage and their sitting down here. This then is the mis- chief on'f, when heedless ones go on pilgrimage twenty * It is the duty, and will be the practice of pilgrims, to strive to be in- strumental to the good of others. But at the same time, it behoves them to take heed to themselves, and watch, lest they catch harm from them and their conduct. a) Prov. sxiii. 34, 35 THE PILGRIMS CAUTIONED BY THEIR EXAMPLE. 451 to one but they are served thus. For this Enchanted Ground is one of the last refuges that the enemy (o pil- grims has ; wherefore it is, as you see, placed almost at the end of the way, and so it standeth against us with the more advantage. For when, thinks the enemy, will these fools be so desirous to sit down, as when they are weary? And at what lime so likely for to be weary, as when they are almost at their journey's end? Therefore it is, I say, that the Enchanted Ground is placed so nigh to the land of Beulah, and so near the end of iheir race. Wherefore, let pilgrims look to themselves, lest it hap- pens to them as it hath done these, that, as you see, are fallen asleep, and none can awake thern.^ Then (he pilgrims desired, with trembling, to go for- ward ; only they prayed their guide to strike a light, that they might go the rest of their way by the help of the light of a lantern. So he struck a light, and they went by the help of thai, Ihrough the rest of this way, though the darkness was very great. f(«) But the children began to be sorely weary ; and they cried out unto Him that Ioveth pilgrims, lo make their way more comfortable. So by I hat they had gone a little fur- ther, a wind arose, that drove away the fog ; so the air became more clear. Yet they were not off, by much, of the Enchanted Ground, but only now they could see one another better, and also the way wherein they should walk. i Now when thev were almost at the end of this ground, * What a sound sleep of infatuation hath this enchanting world cast ma- ny a professor into ! They are proof against all warnings, and dead as to any means of arousing them. t The word of God is the only light lo direct our steps. He who neg Sects this is a fool. He who sets up. and looks for any other light to direct 1 i? mad, and knows not what he does. (fl) 2 Pet. i. 19. 452 THKT FIND STANDFAST ON HIS KNEES. they perceived, that a little before them was a solemn noise of oue that was much concerned. So they went on? and looked before them : and behold, they saw, as they thought, a man upon his kees, with hands and eyes lifted up, and speaking, as they thought, earnestly to one that was above. They drew nigh but could not tell what he said ; so they went softly till he had done. When he had done, he got up, and began to run towards the Celestial city. Then Mr. Great-heart called after him, saying, " Soho, friend, let us have your company, if you go, as I suppose you do, to the Celestial city." So the man stop- ped, and they came up to him : but so soon as Mr. Honest saw him, he said, I know this man." Then said Mr. Valiant-for-truth, "Pr'ythee, who is it?" "'Tis one," said he, " that comes from whereabouts I dwelt : his name is Standfast ; he is certainly a right good pilgrim." So they came up one to another ; and presently Stand- fast said to old Honest, " Ho ! father Honest, are you there ?" " Ay," said he, " that I am, as sure as you are there." "Right glad am I," said Mr. Standfast, « that I have found you on Ihis road." " And as glad am I," said the other, " that I espied you on your knees." — Then Mr. Standfast blushed, and said, " But why ; did you see me ?" " Yes, that I did," quoth the other, " and with my heart was I glad at the sight." " Why, what did you think?" said Standfast. "Think!" said old Honest, " what should I think ? I thought we had an hon- est man upon the road, therefore should have his compa- ny by and by." " If you thought not amiss, how happy am I ; but, if I be not as I should, 'tis I alone must bear it." " That is true," said the other ; " but your fear doth further confirm me, that things are right betwixt the HIS REASONS FOR BEING IN THAT POSTURE. 45'S Vrince of pilgrims and your soul : for he saitb, ' Blessed is the man that feareth always,' "* Val. Well, but brother, I pray thee tell us, what was it that was the cause of thy being upon thy knees even now ? Was it for some obligations laid by special mercies upon thee, or how ? Stand. Why, we are, as you see, upon the Enchanted Ground ; and as I was coming along, I wras musing with myself, of what a dangerous nature the road in this place was ; and how many, that had come even thus far on pil- grimage, had here been stopt, and been destroyed. I thought also of the manner of death, with which this place destroyeth men. Those that die here, die of no violent distemper: the death which such do die, is not grievous to them ; for he that goeth away in a sleep, be- gins that journey with desire and pleasure : yea, such ac- quiesce in the will of that disease. Then Mr. Honest, interrupting of him, said Did yoo see the two men asleep in the arbour? Stand. Ay, ay, I saw Heedless and also Too-bold there ; and, for aught I know, that there they will lie un- til they rot :(«) but let me go on with my tale. — As I was thus musing, as I said, there was one in pleasant attire, but old, who presented herself unto me, and offered me three things ; to wit, her body, her purse, and her bed. Now the truth is, I was both weary and sleepy : I am al- so as poor as an owlet, and that perhaps the witch knew- Well, I repulsed her once and twice ; but she put by my 1 epulses and smiled. Then I began to be angry ; but she mattered that nothing at all. Then she made offers * He who fearetb always, will pray evermore. The fear of (he heart will bring pilgrims on their knees. He who fears to be, or go wrong, will pray to be set right. (a) Prov. s. 7. 454 STANDFAST IS ACCOSTED BY MADAM BUBBLE* again, and said, If I would be ruled by her, she would make me great and happy ; for, said she, I am the mistress of the world, and men are made happy by me. Then I asked her name, and she told me it was Madam Bubble. This set me further from her ; but she still followed me with enticements. Then 1 betook me, as you see, to my knees, and with hands lifted up, and cries, I prayed to Him that had said he would help. So just as you came up, the gentlewoman went her way. Then I continued to give thanks for this great deliverance ; for I verily be- lieve she intended no good, but rather sought to make a stop of me in my journey.^ Hon. Without doubt her designs were bad. But stay, now you talk of her, methinks I either have seen her, or have read some story of her. Stand. Perhaps you have done both. Hon. Madam Bubble ! is she not a tall, comely dame, something of a swarthy complexion? Stand. Right, you hit it, she is just such an one. Hon . Doth she not speak very smoothly, and give you a smile at the end of every sentence ? Stand. You fall right upon it again, for these are her actions. Hon. Doth she not wear a great purse by her side ? and is not her hand often in it fingering her money, as if that was her heart's delight ? Stand. 'Tis just so : had she stood by all this while, * O pilgrims ! beware of this Madam Bubble. Know and consider well, that ye have a nature exactly suited to accept of her otters, and to fall in love with her promises. The riches, honours, and pleasures of the world ; what mortal can withstand ? Or who can forego them ? No one. but he who sees more charms in Jesus more glory in his cross, and more comfort in the enjoyment of his love and presence : and therefore is con- tinually looking; and crying to him,," Turn away mine eyes from hehold- ing vanity. Instruct my soul in thy way. Keep me closely following thee. Lord, thou art the portion of my soul !" great-heart's account of her. 455 you could not more amply have set her forth before me, and have better described her features. Hon. Then he that drew her picture was a good lim- ner, and he that wrote of her said true. Gr.-h. This woman is a witch ; and it is by virtue of her sorceries, that this ground is enchanted : whoever doth lay their head down in her lap, had as good lay it down upon that block over which the axe doth hang ; and whoever lays their eyes upon her beauty, are counted the enemies of God. (a) This is she that maintaineth in their splendour all those that are the enemies of pilgrims. Yea, this is she that hath brought off many a man from a pil- grim's life. She is a great gossipper ; she is always, both she and her daughters, at one pilgrim's heels or another, now commending, and then preferring the excellencies of this life. She is a bold and impudent slut; she will talk with any man. She always laughed poor pilgrims to scorn; but highly commends the rich. If there be one cunning to get money in a place, she will speak well of him from house to house ; she loveth banquetting and feasting mainly well ; she is always at one full table or an- other. She has given it out in some places that she is a goddess, and therefore some do worship her. She has her time and open places of cheating ; and she will say, and avow it, that none can show a good comparable to her's. She promiseth to dwell with children's children, if they would but love and make much of her. She will cast out of her purse gold like dnst, in some places, and to some persons. She loves to be sought after, spoken well of, and to lie in the bosoms of men. She is never weary of commending her commodities, and she loves them most that think best of her. She will promise ija) James Lv. 4. 1 John ii. 14. 15 K kk 456 HE CONTINUES HIS ACCOUNT OF MADAM BUBBLE. crowns and kingdoms, if they will but take her advice; yet many hath she brought to the halter, and ten thous- and times more to hell. Oh! said Standfast, what a mercy it is that I did resist her! for whither might she have drawn me?* Gr.-h. Whither! nay none but God knows. But, in general, to be sure she would have drawn thee into " ma- ny foolish and hurtful lusts, which drown men in destruc- tion and perdition. "(a) It was she that set Absalom against his father, and Jeroboam against his master. It was she that persuaded Judas to sell his Lord, and that prevailed with Demas to forsake the godly pilgrim's life : none can tell of the mischief that she doth. She makes variance betwixt rulers and subjects, betwixt parents and children, betwixt neighbour and neighbour, betwixt a man and his wife, between a man and himself, betwixt the flesh and the spirit. — Wherefore, good master Stand- fast, be as your name is ; and " when you have done all, stand." At this discourse there was, among the pilgrims, a mix- ture of joy and trembling; but at length they brake out, and sang — u What danger is the pilgrim in ? How many are his foes ? How many ways there are to sin, No living mortal knows. Some in the ditch spoil'd are, yea can Lie tumbling in the mire; Some though they shun the frying-pan, Do leap into the fire." * In the experience of this most excellent man, we see verified God'o faithfulness in upholding, and bringing oh" more ;han conquerors all who " call upon Him in the day of trouble ! O ! for an increase of precious faith, to overcome the world, and to pass ihrough it, in pursuit oi a nobler portion, as strangers and pilgrims ! (a) lTira.vi.9.. THE PILGRIMS ARRIVE AT THE LAND OF REDLAH. 4[)T CHAPTER XV. THE PILGRIMS ARRIVE AT THE LAND OF BEULAH ; WHERE THEY WAIT FOR THE SUMMONS OF THEIR KING— CHRIS- TIANA AND SEVERAL OF HER COMPANIONS PASS THE RIVER, AND ARE ADMITTED INTO THE CITY OF GOD. AFTER this, I beheld, until they were come unto the land of Beulah, where the sun shineth night and day. (a) Here, because they were weary, they betook themselves awhile to rest : and because this country was common for pilgrims, and because these orchards and vineyards that were here, belonged to the King of the Celestial country, therefore they were licensed to make bold with any of his things. But a little while soon refreshed them here; for the bells did so ring, and the trumpets continually sound- ing so melodiously, that they could not sleep ; and yet they received as much refreshing, as if' they slept their sleep never so soundly. Here also all the noise of them that walked in the streets, was " More pilgrims are come to town." And another would answer, saying, " And so many went over the water and were let in at the golden gates to-day." They would cry again, " There is now a legion of shining ones just come to town: by which we know that there are more pilgrims upon the road ; for here they come to wait for them, and comfort them after their sorrow. " Then the pilgrims got up, and walked to and fro : but how were their eyes now filled with celestial vi- sions ! In this land, they heard nothing, saw nothing, felt nothing, smelt nothing, tasled nothing, that was offensive to their stomach or mind ; only when they tasted of the water (a) Part I. p. 211; 458 CHRISTIANA SUMMONED TO PASS THE RIVER. of the river, over which they were to go, they thought thas tasted a little bitterish to the palate, but it proved sweet when it was down. In this place there was a record kept of the names of them that had been pilgrims of old, and a history of all the famous acts that they bad done. It was here also much discoursed, how the river to some has its Sowings, and what ebbings it has had while others have gone over. It has been in a manner dry for some, while it has over- flowed its banks for others. In this place, the children of the town would go into the King's gardens, and gather nosegays for the pilgrims^ and bring them to them with affection. Here also grew camphire, and spikenard, saffron, calamus, and cinnamon* with all the trees of frankincense, myrrh, and aloes, with all chief spices. With these the pilgrims' chambers were perfumed while they staid here ; and with these were their bodies anointed, to prepare them to go over the river, when the time appointed was come. Now while they lay here, and waited for the good hour? there was a noise in the town, that there was a post come from the Celestial city, with matters of great importance to one Christiana, the wife of Christian, the pilgrim. So inquiry was made for her, and the house was found out where she was ; so the post presented her with a letter : the contents were, — " Hail, good woman ! I bring thee tidings, that the Master calleth for thee, and expecteth that thou shouldest stand in his presence in clothes of ini- mortality, within these ten days." When he had read this letter to her, he gave her there- with a sure token that he was a true messenger, and was come to bid her make haste to be gone. The token was — An arrow sharpened with love, let easily into her hearr? which, by degrees wrought so effectually with her, that at the time appointed she must be gone. SHE EXHORTS HER CHILDREN AND COMPANIONS. 459 When Christiana saw that her time was come, and that she was the first of this company that was to go over, she called for Mr. Great-heart, her guide, and told him how matters were. So he told her, he was heartily glad of the news, and could have been glad had the post come for him. Then she bid that he should give advice how all things should be prepared for her journey. So he told her, saying, thus and thus it must be ; and we that sur- vive, will accompany you to the river-side. Then she called for her children, and gave them her blessing ; and told them that she had read with comfort the mark that was set in their foreheads, and was glad to see them with her there, and that they had kept their gar- ments so white. Lastly, she bequeathed to the poor that little she had, and commanded her sons and daughters to be ready against the messenger should come for them. When she had spoken these words to her guide and to her children, she called for Mr. Valiant-for-truth, and said unto him, "Sir, you have in all places showed yourself true-hearted; be faithful unto death, and my King will give you a crown of life. I would also entreat you to have an eye to my childen ; and if at any time you see them faint, speak comfortably to them. For my daughters, my sons' wives, they have been faithful, and a fulfilling of the promise upon them will be their end." — But she gave Mr. Standfast a ring. Then she called for old Mr. Honest, and said of him, " Behold an Israelite indeed, in whom is no guile." — Then said he, " I wish you a fair day, when you set out for Mount Zion, and shall be glad to see that you go over the river dry-shod." But she answered, " Come wet, come dry, I long to be gone, for, however the weather is in my journey, I shall have time enough, when I come there, to sit down and rest me, and dry me." 160 SHE PASSES THE RIVER TRIUMPHANTLY. Then came in that good man, Mr. Ready-to-halt, to sefr ber. So she said to him, " Thy travel hitherto has been with difficulty ; but that will make thy rest the sweeter. But watch and be ready ; for at an hour when you think not, the messenger may come." After him came in Mr. Despondency, and his daugh- ter Much-afraid ; to whom she said, " You ought with thankfulness for ever to remember your deliverance from the hand of giant Despair, and out of Doubting Castle. — The effect of that mercy is, that you are brought with safety hither. Be yet watchful, and cast away fear ; be sober, and hope to the end." Then she said to Mr. Feeble-mind, " Thou wast de- livered from the mouth of giant Slay-good, that thou mightest live in the light of the living for ever, and see the King with comfort : only I advise thee to repent thee of thy aptness to fear, and doubt of his goodness, before he sends for thee ; lest thou shouldst, when he comes, be forced to stand before him for that fault with blushing." Now the day drew on that Christiana must be gone. — So the road was full of people, to see her take her jour- ney. But behold all the banks beyond the river were full of horses and chariots, which were come down from above to accompany her to the city gate. So she came forth, and entered the river with a beckon of farewell to those that followed her to the river-side. The last words that she was heard to say, were, " I come, Lord, to be with thee, and bless thee." So her children and friends returned to their place, for that those that waited for Christiana had carried her out of their sight. So she went and called, and entered in at the gate, with all the ceremonies of joy that her husband Christian had entered with before her. At her departure the children wTept. But Mr. Great- EEADV-TO-HALT SUMMONED TO PASS THE RIVER. 461 heart and Mr. Valiant played upon the well-tuned cym- bal and harp for joy. So all departed to their respective places.* In process of time, there came a post to the town again,, and his business was with Mr. Ready-to-halt. So he in- quired him out, and said, " I am come to thee in the name of Him whom thou hast loved and followed, though upon crutches : and my message is, to tell thee, that he expects thee at his table, to sup with him in his kingdom, the next day after Easter : wherefore prepare thyself for thy journey." — Then he also gave him a token that he was a true messenger, saying, " I have broken the golden bowl, and loosed the silver cord."(«) After this, Mr. Ready-to-halt called for his fellow-pil- grims, and told them, saying, " I am sent for, and God shall surely visit you also." So he desired Mr. Valiant to make his will ; and because he had nothing to bequeath to them that should survive him, but his crutches and his good wishes, therefore thus he said : " These crutches I bequeath to my son that shall tread in my steps with an hundred warm wishes that he may prove better than I have been." Then he thanked Mr. Great-heart for his conduct and kindness, and so addressed himself to his journey. Whet? he came to the brink of the river, he said, "Now I shall have no more need of these crutches, since yonder are chariots and horses for me to ride on." The last words * 0 how blessed is the death of the righteous, who die in the Lord ' Even a wicked Balaam could wish for this. But it will be granted to none but those who have lived in the Lord, whose souls have been quickened by his Spirit, to come unto Jesus, believe in him, and glory of him as tlieir righteousness and salvation, and desire to be found in him, in life, in death, and at the bar of judgment. O may we cry to the Lord, to make us of the happy number ! (a) Eccles. xii. 1—7. 462 FEEBLE-MIND, DESPONDENCY, HIS DAUGHTER, lie was heard to say, were " Welcome life !"# So he went his way. After this, Mr. Feeble-mind had tidings brought him3 that the post sounded his horn at his chamber door. Then he came in, and told him, saying, " I am come to tell thee, that thy Master hath need of thee, and that in a very little time thou must behold his face in brightness. And take this as a token of the truth of my message : " Those that lookout at the windows, shall be darkened." Then Mr. Feeble-mind called for his friends, and told them what errand had been brought unto him, and what token be had received of the truth of the message. Then he said, " Since I have nothing to bequeath to any, to what purpose should I make a will ? As for my feeble mind, that I will leave behind, for that I have no need of it in the place whither I go ; nor is it worth bestowing up- on the poorest pilgrim ; wherefore when I am gone, I de- sire that you, Mr. Valiant, would bury it in a dunghill." This done, and the day being come in which be was to depart, he entered the river as the rest : his last words were, " Hold out, faith and patience." So he went over to the other side. When days had many of them passed away, Mr. Des- pondency was sent for ; for a post was come, and brought this message to him : " Trembling man, these are to sum- mon thee to be ready with the King by the next Lord's day, to shout for joy, for thy deliverance from all thy doubfings." — And, said the messenger, that my message is true, take this for a proof: so he gave " a grasshopper to be a burden unto him." — Now Mr. Despondency's daughter, whose name was Much-afraid, said, when she * See the joyful end of one ready to halt at every step. Take courage hf>nce, ye lame, halting pilgrims. AftD honest's departure. 463 liad heard what was done, " that she would go with her father." Then Mr. Despondency said to his friends, «« Myself and my daughter, you know what we have been, and how troublesomely we have behaved ourselves in eve- ry company ; — my will and, my daughter's is, that our desponds and slavish fears be by no man ever received, from the day of our departure, for ever: for I know that after my death, they will offer themselves to others. For, to be plain with you, they are guests which we entertain- ed when we first began to be pilgrims, and could never shake them off after : and they will walk about and seek entertainment of the pilgrims; but, for our sakes, shut the doors upon them."* When the time was come for them to depart, they went up to the brink of the river. The last words of Mr. Des- pondency were, "Farewell, night! Welcome day !" — His daughter went through the river singing, but none could understand what she said. Then it came to pass a while after, that there was a post in the town that inquired for Mr. Honest. So he came to his house, where he was, and delivered to his hands these lines : " Thou art commanded to be ready against this day se'nnight, to present thyself before thy Lord, at his Father's house." And, for a token that my message is true, " All the daughters of music shall be brought low." — Then Mr. Honest called for his friends, and said unto them, " I die, but shall make no will. As for my honesty, it shall go with me ; let him that comes after be told of this." * Pilgrims, mind this. It is as much your duty to strive in the strength of the Lord, against unreasonable doubts and slavish fears as against sin. Nay, are they not, in their own nature, the worst of sins, as they spring from infidelity, and dishonour God's precious truth, glorious grace, and everlasting salvation. Never, never then, cherish or give way to them, but resist and shut the door ©f your hearts against them. L 11 . 484 VALIANT-FOR-TRUTH PASSES THE RIVER, When the day that he was to be gone was come, he ad" dressed himself to go over the river. Now the river at that time overflowed the banks in some places ; but Mr. Honest, in his life-time, had spoken to one Good-consci- ence to meet him there ; the which he also did, and lent hirn his hand, and so helped him over. The last words of Mr. Honest were, " Grace reigns !" So he lefl the world. * After this, it was noised about that Mr. Valiant-for- truth was taken with a summons by the same post as the other; and had this for a token, that the summons was true, that " his pitcher was broken at the fountain." When he understood it, he called for his friends, and told thern of it. Then said he, " I am going to my Father's ; and though with great difficulty I got hither, yet now I do not repent me of all the trouble I have been at to arrive where I am. My sword I give to him that shall succeed me in my pilgrimage, and my courage and skill to him that can get it. My marks and scars I carry with me, to be a witness for me, that I have fought his battles, who now will be my rewarder." When the day that he must go hence was come, many accompanied him to the river side, into which as he went, he said, "Death, where is thy sting?" and as he went down deeper, he said, " Grave, where is thy victory?" So he passed over, and all the trumpets sounded for him on the other side.f Then there came forth a summons for Mr. Standfast, This Mr. Standfast was he that the pilgrims found upon * Ohovv happy to die, under a sweet sense of the reign of grace ! Such have their consciences puriiied by ihe blood, and made good by the faith of the resurrection of Jesus. And they shall reign with him in his king- dom. t In the truth of Jesus is victory. He who is most valiant for it. shalt share most of it? comforts in life, and in death. O Lord, increase our faith in the never-failing word of truth and grace, for thy glory, and our souk triumph. standfast's speech in the river. 46S his knees in the Enchanted Ground, and the post brought it him open in his hands : the contents whereof were, lhat he must prepare for a change of life, for his Master was not willing that he should be so far from him any longer. At this Mr. Standfast was put into a muse. " Nay," said the messenger, " you need not doubt of the truth of ray message, for here is a token of the truth thereof, — " Thy wheel is broken at the cistern." Then he called to him Mr. Great-heart, who was their guide, and said unto him, " Sir, although it was not my hap to be much in your good company in the days of my pilgrimage, yet9 since the time I knew you, you have been profitable to me. When I came from home, I left behind me a wife and five small children ; let me entreat you, at your re- turn (for I know that you go and return to your Master's house, in hopes that you may be a conductor to more of his holy pilgrims,) that you send to my family, and let them be acquainted with all that hath and shall happen un- to me. Tell them moreover, of my happy arrival at this place, and of the present and late blessed condition that I am in. Tell them also of Christian and Christiana his wife, and how she and her children came after her hus- band. Tell them also of what a happy end she made, and whither she is gone. — I have little or nothing to send to rny family, except it be my prayers and tears for them : of which it will suffice if you acquaint them, if peradven- (ure they may prevail." When Mr. Standfast had thus set things in order, ard the time being come for him to haste him away, he also went down to the river. Now there was a great calm at that time in the river: wherefore Mr. Standfast, when he was about half way in, stood awhile and talked to his cotiir panions that had waited upon him thither: and he said, " This river has been a terror to many : yea, the thoughts of it also have often frightened me: now, methinks, I 466 THE PILGRIMS ENTER THE CITY TRIUM PHANTLr* stand easy ; my foot is fixed upon that on which the feet of the priests that bare the ark of the covenant stood, while Israel went over this Jordan, (rt) The waters, indeed, are to the palate bitter, and to the stomach cold; yet the thoughts of wThat I am going to, and of the conduct that waits for me on the other side, doth lie as a glowing coal at my heart. I see myself now at the end of my journey ; my toilsome days are ended. I am going to see that head that was crowned with thorns, and that face that was spit upon for me.* 1 have formerly lived by hearsay and faith ; but now I go where I shall live by sight, and shall be with him in whose company I delight myself. I have loved to hear my Lord spoken of; and wherever I have seen the print of his shoe in the earth, there I have covet- ed to set my foot too.f His name has been to me as a civet-box; yea, sweeter than all perfumes. His voice to me has been most sweet; and his countenance I have more desired than they that have most desired the light of the sun. His words I did use to gather for my food, and for antidotes against ray faintings. He has held me, and hath kept me from mine iniquities ; yea, my steps have been strengthened in his way." Now, while he was thus in discourse, his countenance changed; his "strong man bowed under him :" and, af- * O ! the blessedness, and joy of faith ? How does it bring near, and realize a view of Christ in glory ? Do we indeed see Christ by the eye of faith ? Is he the one, chief object of our souls ? Is he precious to us ? Verily, then, we shall count our days on earth toihome ones, and long for the full fruition of him in glory It will be our great glory to see him, whose blessed bead was crowded with thorns, and whose lovely face was spit upon for us; till then., let us live by faith in him, constantly crying, " Come, Lord Jesus, come quickly/' t Can you say this ? Do you love to hear of the precious name of Je- sus ? Do you covet to follow him, and to tread in his steps? 0 what ha- grace wrought! Be humble before Jesus. Be joyful in him. and thankful to him. (a) Josh. Hi. 17 CONCLUSION. 467 ter he had said, " Take me, for I am come unto thee,'* he ceased to be seen of them. But glorious it was to see, how the open region was fill- ed with horses and chariots, with trumpeters and pipers, with singers and players on stringed instruments, to wel- come the pilgrims as they went up, and followed one an- other in at the beautiful gate of the city. As for Christiana's children, the four boys that Chris- tiana brought, with their wives and children, I did not stay where I was till they were gone over. Also since I came away, I heard one say, they were yet alive, and so would be for the increase of the church in that place where they were, for a time. Shall it be my lot to go that way again, I may give those that desire it, an account of what I here am silent about ; mean time, I bid my reader Farewell.* " Who can read this chapter, (observes the Rev. Mr. Burder) without exclaiming in words once received from heaven, " Blessed are the dead which die in the Lord : yea, saith the Spirit, that they may rest from their labours !" In the important article of death, the privileges of believers ap- pear distinguishing indeed. To human nature, unassisted by grace, death, the awful punishment of sin, is " The King of Terrors." Bitter indeed, and insupportably painful, are the thoughts of death to men who have their " portion in this life," and who are at ease in their possessions. How horrible, to be torn away from all they love, and plunged at once into the unutterable miseries of the damned ! How enviable, even to such, is ihe calm and serene frame of a dying saint ! Here the monster seem.^ to have lost his sting, having left it in the bleeding body of Jesus. Death has changed its nature and its name. Call it no more death ; it is the sweet «leep of the body, deposited in its earthly bed, under the eye of the Re- deemer, till the morning of the resurrection. At the close of this excellent book, (says the excellent Mr. Mason) let me address one word, reader, to your soul and mine. What think we of a pilgrims life, and a pilgrim's death ? His life begins with the knowledge of Christ, and ends by dying in him, and eternally enjoying of him. And all through life, the pilgrim looks to, and lives upon Christ. Blessed begin- ning ! comfortable living ! joyful dying ! Now, have we part and lot in this matter ? Is Christ our life ? the life of our souls ? If he is, we shall live by faith upon him, rely on his atonement, (glory in his righteousness, rejoice iu his salvation, have done with all sin, and be dead to all self-righteous confidence ; and in heart; lip, and life, 468 CONCLUSION. study to glorify him, by devoting ourselves to him, looking, longing, and waitis-i? lor his coming to receive us to himself, that where he is, there we may b<> nlso. As many as live by this faith, and walk according to this rule, peace be on them, from the holy, blessed, and glorious Trinity. Amen. END OF THE PILGRIM'S PROGRESS JBffi'ar TO THE PILGRIM'S PROGRESS. ..^^•^,*^^U,^•^tt.^•^ THE slight notice taken ofBuNYAx's literary productions aad particularly of his Pilgrim's Progress, in our account of his life. is only excusable from our design of resuming that subject. When Bunyan arrived at his sixtieth year, which was the period of his life, his biographers remark that he had written books equal to the number of his years : but it is not from the multitude of his writings (though they make two volumes in fol- io), that his literary fame must be derived ; since, however val- uable they may, in general, be considered as practical religious tracts, there are none beside his Holy War and Pilgrim's Pro- gress which discover any extraordinary gtnius. Of the former we may have a future opportunity of speaking more particularly ; at present our observations must be restricted to the latter ; which shall be considered in two points of view ; first, as a literary composition, and secondly as a theological one. Mr Grainger expresses the public opinion, as well as his own, of Mr Bunyan, when he says, i His master-piece is his c Pilgrim's Progress, one of the most popular, and I will add, 'one of the most ingenious books in the English language.' Lord Kaims, a celebrated critic, says, 6 The Pilgrim's Pro- i gress and Robinson Crusoe, great favourites of the vulgar, are <■ composed in a style enlivened like that of Homer, by a proper ' mixture of the dramatic and narrative ; and, upon that account * chiefly, have been translated into several European languages." To this we subscribe with several limitations. The Pilgrim's v 470 KEY TO THE PILGRIM'S PROGRESS. Progress and Robinson Crusoe belong to quite different classes of writing : the former a religious allegory, the latter a romance, though founded upon fact. No proper comparison can be drawn between the genius of Homer and that of Bunyan ; both, it is true, copied nature with great exactness ; but the latter posses- sed nothing of the poetic sublimity of the former ; for though he made many attempts to rhime, none of them are sufficient to rank him in the class of even uneducated poets : I cannot there- fore subscribe to the notion of Mr Grainger, and some other lit- erary men, that Bunyan would by any education have been made a Spenser. He might have been more likely to succeed as a dramatic writer, or a novelist ; but at present he possesses the greater honour of having invented a species of writing of which he had no model, and in which he has never been equalled, and in very few instances, imitated with success.* Dr. Johnson greatly commends "the Pilgrim's Progress" as a work of original genius; and reckons it one of the very few books which every reader wishes had been longer.f Considered in a religious view, this work ranks still higher. Mr. Grainger, already cited, observes, the i Pilgrim's Progress 4 gives us a clear and distinct idea of Calvinistic divinity. The 6 allegory is admirably carried on, and the characters justly drawn, c and uniformly supported. '| The late ingenious Mr. Toplada considers this as i the finest i allegorical book extant : describing every stage of a believer's e experience, from convertion to glorification, in the most art - c less simplicity of language ; yet peculiarly rich with spiritual 'unction, and glowing with the most vived, just, and well-con- 6 ducted machinery throughout. It is, in short, a master-piece * " Honest John Bunyan is the first I know of (says Dr. Franklin) who has mingled narrative and dialogue together; a mode of writing very en- gaging to the ; reader, who, in the most interesting passages, finds himself admitted, as it were, into the company, and present at the conversation Defoe has imitated him with success.- and Richardson has done the same " — Priv. Life of Franklin. t Piozzi's Anecd. of Johnson. i Biog. Hisf. of Eng. vol iii. "&.EY TO THE PILGRIM'S PROGRESS* 471 oi piety and genius ; and will, we doubt not, be of standing 'use to the people of God, so long as the sun and moon endure. * It has been affirmed, and I believe with truth, that no book in * the English tongue has gone through so many editions, the ' Bible and Common Prayer-book alone excepted*.' The last-mentioned writer conjectured that Mr. Bunyan might take i the first idea of his Pilgrim's Progress and Holy War,' from an ingenious piece of allegory written by the Rev. Richard Barnard, rector of Batcombe, in Somersetshire, and published early in the 17th century, under this title : i The Isle of Man : 'or the legal proceeding in Man-shire, against Sinne.' The eighth edition of this tract was printed at London, A. D. 1632. This supposition has perhaps more probability, as it refers to the Ho ly VVrar, than to the Pilgrim's Progress, which was written in prison, where, we are told, his whole library consisted of the Bible and the book of Martyrs :t from these, it is very evident, he has borrowed very freely, and with the best effect. It seems, however, highly probable, though Mr. Toplady has not observ- ed it, that there was an intercommunity of ideas between Mr. Barnard and Mr. Pkineas Fletcher (cousin to John Fletcher the dramatic poet), who published about the same period, an alle- gorical poem under the title of ' The Purple Island,' highly com- mended by Mr. Hervey,| and who is allowed to be 'an author 'whose fame is not equal to his merit.'§ It may be worthy of observation, that about the same time that Bunyan wrote his Pilgrim's Progress, the learned and ex- cellent Bishop Patrick wrote a small quarto volume, entitled, 6 The Parable of the Pilgrim ;' and one should be tempted, from the similitude of the titles, to suppose the bishop had heard of the attempt of Bunyan ; it is pretty evident, however, that he had never seen it, and he professes to have followed a very dif- ferent model :|| nor is there the least reason for supposing that - * Gospel Mag. 177f>. p. 478. Rev. of Christian Memoirs, well know i. io be written by Mr. T- i Grainger's Biog. Hist. f Letter No. 131. § Biog. Dram. vol. i. p. 360. ^ Baker's Sancta Sopbia. M m m •if- REV TO THE PlLGRlBf'g PROGRESS. tiie layman borrowed a tingle idea from the prelate. The latter wrote his Pilgrim between 1663 and 1665, while the former was in prison, and probably engaged in his celebrated allegory. Comparing them, Mr. Toplady* observes, 'Whoever has ( patience to wade through ten pages of the bishop's Parable, * must be fully convinced that his lordship's limping and un- 6 wieldy Pilgrim will never be able, with all his hobbling, to b overtake, or even to get within sight of John Bunyan, by many * a thousand miles : a striking proof, that the greatest men, when k they over-step their proper line, appear to the greatest disad- c vantage ; and that exquisite natural ability casts a brighter and i more captivating lustre than the deepest acquired parts, where * that is wanting. Genius can shift tolerably well without much "• erudition ; but erudition makes no very attracting figure, unless * it be grafted on genius.' As a practical work, there are very few books, if any, beside the Bible, that have been so extensively useful. The author of a ' Discourse concerning Ridicule and Irony' (printed 1T29), asserted that ' Bunyan's Pilgrim's Progress had infinitely out- i done the Tale of a Tab ; which, perhaps, had not made one ' convert to infidelity, whereas the Pilgrim's Progress had con- c verted many sinners to Christ.'!" It has been said, with equal truth and shrewdness, that Pa- trick's Pilgrim was but a pedlar, compared with Bunyan's. For instead of the scriptures we have scraps of the philosophers, and allusions to the heathen mythology, which ill accord with the nature of his work. He does not begin his journey till chapter xxv. and then parts immediately with his guide ; whereas one would think the use of a guide was to accompany him. This guide indeed talks a deal of Jerusalem and the way thither, yet leaves him, at last, only talking and considering of his journey. Having spoken thus generally of Bunyan and his favourite works, the remaining object of these pages is to give the reader, in a very brief form, a general insight into the nature and design ' Go?. Mag. i;t. sup. i Biog. Brit, IVote (4) KEV TO THE PILGRIM'S PROGRESS. 473 of his allegory; to point out his principal characters; to explain and illustrate the darker passages; and direct his attention to some of its more latent beauties. It has been remarked that Bunyan's having had some extraor- dinary dreams during the time of his conviction, was probably the cause of his throwing his Pilgrim's Progress into this form : it is more certain that his situation at the time of writing it, namely, Bedford jail, is alluded to as the den in which he slept and dreamed. One cannot forbear remarking here, how much better our author was employed in prison than were his enemies and persecutors; and we may ask triumphantly, which of the learned and dignified churchmen then living at their ease has produced a work of equal, or even comparable merit ? Bunyan's principal and leading character is Christian, in whose experience he gives many traits of his own; but tempered with greatjudgment, so as to represent the experience of most real Christians, who generally, in the early stage of their conversion, feel more or less of those terrors or convictions attributed to our Pil- grim. It ought not, however, to be omitted, that there are some instances of early conversion, in which the subjects of grace are drawn so gently by ' the cords of love ;' so powerfully attracted with the charms of divine truth, and a believing view of the character of the Redeemer, that there has been no room for those terrors of the law, which Bunyan and his Pilgrim felt. This observation is inserted to prevent the discouragement of those who have been led by divine grace in a manner somewhat different from what our author here describes. If we have been ' persuaded and enabled to embrace Jesus Christ,' as he is ex- hibited in the gospel, we have certainly seen the evil and danger of sin : the means and manner in which we have been led to these views is a matter of much inferior consequence. But, generally speaking, Bunyan's Christian is a very faith- ful copy of the feelings of young converts ; especially of such as have not been favoured with a religious education ; but are called at once from a profane and vicious life, with little or no previous acquaintance with religious truth, and with the word of God. 474 KEY TO THE PILGRUVl's PROGRESS Ragged garments are so familiar an allegory for an immoryf life, that it needs no elucidation ; and I hope none of my readers need be told that the book which this poor man held in his hand is the Bible, emphatically called, < The word of God.' The great burden upon his back represents the oppression of a guilty conscience, very properly called, in the service of the church of England, a ' burden' that is < intolerable.' The behaviour of Christian, in this situation, and the treat- ment he met with from his family and from the world, is per- fectly natural, and finely painted. The circumstances mention- ed are such as frequently occur, and many of which accord with those related in the author's life. Christian's conduct, how- ever, may appear somewhat harsh in his treatment of his wife and children ; for it is certain that Christianity inculcates all the duties of social and domestic life. But then it must be consider- ed, when the dearest relations we have stand in opposition to our duty towards God, we must renounce either him or them, so far as they oppose each other. This is certainly the meaning of those words of our divine Master, ' If a man hate not his fath- ' er, and mother, wife, and children, &c. he cannot be my 1 disciple.'* The charge of insanity, so often alleged in these cases, seems to merit a more particular attention. The wise man hath said, c The spirit of a man may sustain his ' infirmity,' whether it be the weakness of disease, or the agony of pain: ' but a wounded spirit who can bearP't This indeed requires a supernatural and divine support. The true reason why the language and conduct of such an one appears to the world extravagant and unaccountable is, because they are unac- quainted with his feelings. They may have been accustomed to talk of repentance and forgiveness, without affixing determinate ideas to either : but they neither know the nature of the one nor the importance of the other. In our natural estate, many sins- are pleasing and agreeable; and while they gratify our pride, or * Luke xiv. 26. t Prov. xviii. 14. KEY TO THE PILGRIM^ PROGRESS. 475 minister to our pleasure, we think little of their contrariety to the divine will. And when we cannot deny, or wlwlly overlook this, we think lightly of their guilt, while they do not injure so- ciety, nor violate human laws. Murder, robbery, and a few other crimes, strike us with horror proportionable to their enor- mity : but neglect and forgetfulness of God, with the omission, and careless observance, of religious duties, appear trifling and inconsiderable faults, which we readily attribute to the weakness of our natures, and think God will not observe them. Nothing is more certain, however, than that the omission of religious worship is a robbery of God;* and that a perseverance in sin, after the profession of Christianity, is ' crucifying the Son of God ' afresh/ and * putting him to an open shame."! Now when things are seen in this light, when sin appears ' exceeding sin- c ful,'| it is, surely, not wonderful that the mind should be dis- tressed; especially as the same light which discovers this, shews also the purity, holiness, and justice of the Deity. It is true, that the provisions of mercy in the Gospel, are so free and infi- nitely rich, that they leave no room for discouragemeut or des- pair : but then we are so prone to extremes, that we are as hard to believe this as the magnitude of our own guilt : and in the in- terim between the conviction of sin, and a discovery of the ful- ness of grace in Jesus Christ, our spiritual enemy often works up our terrors to an appearance of insanity ; so far am I from won_ dering at this, that I am well convinced nothing but the grace of God is sufficient to preserve a sinner from distraction, under a due conviction of the enormity of sin. It has been said that religion drives people mad ; but this is a mistake, arising from the want of discrimination : any distressing subject, too long and constantly impressed upon a weak mind, may easily disorder it ; and it is a mercy, considering the present state of human nature, that we are not more frequently over- come. But then are we not to think at all, lest we should think too much? Because too close an attachment to business, or too Mal.iii.S. t Heb. vi.6: t Rom. vii. 13. / 476 KEY TO THE FILGRUVTS PROGRESS. strong an affection for a particular object, may sometimes over- power our reason, must we pay no regard to business, or re- nounce all the softer passions which humanize our nature ? Sure- ly not. Neither then should we renounce or despise religion, because improper views of it may have done injury to a few in- dividuals. We know it was the complaint of a good man in his addresses to God, 6 While I suffer thy terrors I am distracted ;'* but there is nothing more irrational than the conduct of the world in such cases : they direct the poor convinced sinner to a repetition of the very things that distress him, the vain and vicious amuse- ments of the age, in order to his comfort; they recommend the repetition of the cause by way of cure ; which is just as rational as heating diet for a burning fever, or a cold bath for the ague. How much more rational, as well as scriptural, is the direc- tion of Evangelist, who exhorts to ' flee from the wrath to ■ come' by the method of salvation provided in the Gospel. The additional circumstances of the little wicket-gate, and the shining light, are both beautiful and important. The ' gate' is Christ, and the Might' divine revelation ; as may be seen by referring to the texts our author has placed in the margin, which are ge- nerally worth consulting, especially by those who have but a slight acquaintance with the scriptures. It may be observed, as we proceed, that when Christ is com- pared to a gate or a door, it is not to the portal of a mansion, but to a small wicket-gate, like the entrance of a sheep-fold ; for 4 strait is the gate and narrow is the way that leads to life, and • few there be that find it.' The incident of Christian's neighbours, Obstinate and Pli- able, following him, the latter as far as the Slough of Despond, is happily imagined, and the dialogue well written to the char- acters. But the most interesting and instructive part of this scene is the different methods by which Christian and Pliable get out of the Slough, that is, a state of distress and despondency : it is of the utmost importance, that we get out on the side next * Psalm lsxxviii. 15. KEY TO THE PILGRIM'S PROGRESS. 47T the Wicket-gate ; that is, by seeking to Christ, and not to the world, in tribulation. Our author's remarks on the attempts to mend the Slouch oi Despond, by good advice and ' wholesome instructions,' are very shrewd and just. The steps through the midst of the Slough intend those general promises of pardon and acceptance to penitent and inquiring souls which abound in the holy scrip- tures. Mr. Worldly-wiseman is sufficiently characterized in his name. His object was to recommend to Christian a more ra- tional, easy, and reputable kind of religion than that of the Bi- ble : he directed him to salvation by his own good works, the works of the law, here represented by Mount Sinai, whence the law was given. And the error of our Pilgrim is a very common one in the early part of the Christian's life. Evangelist is a faithful minister of the Gospel, whose object is to recommend Christ, and him alone, as the Saviour. If there is any thing exceptionable in this part of the work, it is the formal manner in which Evangelist reproves and advises Chris- tian, which has more the form of a sermon than of conversation. This, however, may be well excused, when we recollect thai the speaker is a preacher, and therefore used to sermonize. The conversation with Good-will at the gate, is natural and instructive ; but Christian's reception and entertainment at the Interpreter's house, is one of the most pleasing and instruc- tive parts of the work. All the allegories here introduced are not of equal beauty and propriety. The first is the least interest- ing and most defective. The characters of Passion and Pa- tience are extremely well drawn. The swept-room and the Muck-raker, and the inextinguishable fire, are beautiful allego- ries, but are sufficiently explained by the Interpreter. The Man in the iron cage is an awful picture taken partly from the author's own experience, and partly from observation. Though the man is represented in despair, it does not follow that his case was really hopeless: there may be a way of deliverance when we cannot see it. The dream is an evident copy of one of Hun- van's about the time of his conversion. 4f8 KEY TO £flE PILGRIM'S PROGRESS. By the Interpreter is doubtless intended the Holy Spirit. whose office it is to reveal the deep things of God, and lead the believer gradually into all the truths of the Gospel, taking the things of Christ, and shewing them to us. The next scene brings us to the cross and the sepulchre, where Christian happily loses the burden front off his back. It may be thought that this should have taken place immediately on his entering the Wicket-gate; and it is true, that a sinner is jus- tified immediately as he believes in Christ ; yet as there is fre- quently a considerable interval between a sinner's justification and his own knowledge of this happy event, this incident is with propriety deferred till now, when he loses that painful sense of i^uilt which hitherto had attended him, and obtains an evidence of his interest in saving mercy, which is here intended by the sealed roll ; as is the acceptance and justification of his per- son by the change of garments, and the salutation of the SHINING ONES. In works of imagination, the genius of a writer appears, chief- ly, in the invention and support of character: and in these re- spects, Bunyan was particularly bappy. Characters, now, mul- tiply upon us, in great variety. Those of Simple, Sloth, and Presumption, are finely discriminated, and strongly marked, in the few words they are made to utter ; as are also those ol Timorous and Mistrust. Formality and Hypocrisy are ju- diciously yoked together, and made to say the same things ; and their joining to laugh at Christian when he talked of his experi- ence, is perfectly natural, and well imagined. The circumstance of Christian sleeping and losing his roll in the pleasant arbour, forms an instructive incident, the moral of which is, that we should be guarded in our use of indul- gences, which are even innocent and lawful ; and that there i* danger in being too well pleased with our own religious frames and feelings. The passage by the lions points to religious persecution, of the horrors of which (God be praised!) we only know by hear- say. But Bunyan, who had now been for several years a priso- ner for conscience sake, must have written feelingly on this sub- KEY TO THE PILGRIM^ PROGRESS* 479 ject. He found, however, the lions chained ; so that, though they roared and terrified him, they could do him no hurt. On the contrary, Bunyan's imprisonment gave opportunity and oc- casion for a work that has done incalculable good, as well as procured its author an immortal name. Little did the enemies of Bunyan, and of the Gospel, think that Bedford jail would have produced a Pilgrim's Progress ! The entertainment of Christian at the house Beautiful, re- sembles that which he met with at the house of the Interpreter, and, therefore, so far, loses the charm of novelty. The con- versation of Discretion seems not very interesting and appro- priate; but that of Prudence, Piety, and Charity', makes ample amends, and is in every view excellent. Mr. Bunyan's commentators seem agreed, that the house Beautiful represents a visible church of Christ; that is, ac- cording to the author's sentiments, an independent congregation of professing Christians ; and the conversation of the maid Dis- cretion, and the other virgin before supper, is supposed to refer to the previous examination of members : the supper itself to represent the Lord's supper, and the subsequent conversation to represent the advantages of church communion. The conflict between Christian and Apollyon is very proper- ly introduced in the Valley of Humiliation, which seems here not so properly to intend that disposition of mind we call humility, but those circumstances of humiliation, affliction, and distress, into which Christians are often brought; as were Job, David, and many other eminent believers recorded in the scrip- tures. Thus humbled in their circumstances, and dejected in their minds, they are often assaulted by the tempter ; but it is our mercy to be fore-warned and fore-armed, as was our Pilgrim, especially with the shield of faith, which not only repels, but quenches, all the fiery darts of Satan. The critics have determined, that a degree" of obscurity is an essential ingredient in the terrific sublime. Without knowing any thing of the rule, Bunyan has, in more instances than one, conformed to it. A less judicious writer would have described Nhii 480 KEF TO THE PILGRIM'S PROGRESS the monster more minutely, in all his parts and features ; but our author has mentioned only the capital features, and by men- tioning the smoke and fire out of his belly, has thrown such an obscurity over the whole, as greatly increases the terror of the description. The Valley of the Shadow of Death seems a masterpiece in this class of writing, and would not suffer by a comparison with any thing written by Milton, Spenser, or any of our poets. The introduction to this scene by the return of the two men who had been terrified by a glimpse of it, is particularly judicious and striking, and forms an interesting part of the description ; the whole of which is perfectly scriptural, and consistent with experience; and in particular with the experience of the author himself. The circumstance of Christian's not distinguishing his own voice, brings to our recollection that dreadful temptation which Bunyan mistook (as many sincere souls do) for the consent of his own heart to part with Christ his Saviour. The comfort he received from hearing the voice of one before him, and the reasons of his comfort, are introduced with no less judgment and propriety; but there is no end to the noting of beauties in an author that is so full of them. Before we proceed, I know not how to forbear making some remarks upon Bunyairs frequent introduction of infernal agents, which many consider, in the present age, as the chimeras of imagination, and the mere personification of evil principles. But our author's opinion coincided (whether he knew it or not) with that of the more celebrated Milton, that { Millions of spiritual creatures walk the earth ' Unseen, both when we wake and when we sleep.' The malignant part of these, knowing the weakness of our frame, and ever ready to take the advantage of it, watch their opportunity, and the advantage of melancholy tempers and weak nerves, to harass the mind with ideal images, sometimes even to distraction. Say not, ' Where then is the power and goodness 1 of God ?? because in this case, it is no more to be impeached. KEY TO THE PILGRIM S PROGRESS. 48 8 than in the sufferance of accidents to our frame, or those disor- ders merely bodily: all these cases are under the immediate control of God, who says to these as to the raging seas, 6 Hith- * erto shalt thou come, but no farther ; and here shall thy proud * waves be stayed :' and who, with respect to his own people, will not suffer them to be tempted beyond what they are able to bear; but who, with every temptation, makes a way for their escape. The description of the cave of Pope and Pagan at the end of this valley is picturesque and striking, as well as just. Paganism is indeed no more, and Popery so weakened in its power of do- ing mischief, that pilgrims may pass here at present with little dan- ger. Still, however, it is no less true than formerly, that those who live godly in Christ Jesus must suffer persecution in one form or another; as we may have further occasion to remark. When Christian overtakes Faithful, our author, in the con- versation between them, finds an opportunity to describe some of the varieties of Christian experience, where the work of grace is essentially the same. Faithful escaped the Slough of Des- pond, but he had a dangerous encounter with Mrs. Wanton : lie also escaped Apollyon, but had a hard conflict with Shame- Faithful on the whole is represented as stronger in grace than Christian; wherefore he is said to enjoy the sunshine all through, not only the valley of Humiliation, but that of the Shadow of Death : this latter circumstance appears to me how- ever an inconsistency, since darkness is implied in the very name of that dreary valley. The reason why Faithful made no stop at the house on the hill (called Beautiful), is mystically expressed, and has puz- zled some of the commentators on this book, namely, because he had .90 much of the day before him. I apprehend this designed to intimate that some faithful persons are afraid of attaching themselves to any particular church or party of Christians, lest this should too much take off their attention from the more im- portant concerns of the divine life. Our author hints, indeed, that this is a mistake, when he puts a wish into Christian's mouth that his companion had stopped there: and assures him that it 482 KEr TO THE PlLGRIiM?8 PROGRESS would rather have been a help, than a hindrance, in his join* ney. This passage has been cited as a beautiful example of our au- thor's candour ; it is certainly a proof that he was not the bigot which some of his biographers have pretended. The character of Talkative is admirably drawn, and the succeeding talk for some time well supported ; but the side con- versation between the two pilgrims, wherein Christian discov- ers his character to Faithful, is too long and particular to be natural: also the subsequent dialogue between the latter and Talkative has too much the appearance of captiousness, and a defect of Christian charity ; this perhaps is however more in appearance than in reality ; since Talkative is certainly a dan- gerous character, and the sentiments of Faithful are just, and judiciously expressed, though with some severity. We now hasten to Vanity-fair, and the interesting view, there given, of persecution for a good conscience. The trial of Faithful is too just a picture of those of many of the noncon- formists of the last age; and the character of my lord Hate- good is such an exact picture of the infamous judge Jeffereys as to strike every reader acquainted with the history of those times. Bunyan, whose invention was inexhaustible, has given ex- pressive names to each of the jury, and sentiments appropriate to their names. The indictment exhibited against these Pil- grims contains the charges which will always be exhibited against good men by those who are their enemies for the sake of their religion. ' Master, in thus saying thou reproachest us 1 also.7* The world itself is meant by Vanity-fair. It c is a large and i populous town, whose numerous inhabitants are connected, as 4 self-interest dictates. When their interests appear to coincide, c they are friends, brothers, and kind acquaintance ; when their ' interests jar, they are enemies. From the monarchs who rule, * Luke xi. 45. KEY TO THE PILGRlM's PROGRESS. 483 1 down through all the departments of life, to the cottager who ' labours ; all are actuated by the same motive ; each moves in i his sphere, in the same manner : for as face answereth to face, ( in the water, so doth the heart of man to man. Men's interests c have different modifications, which arise from difference of in- clination, taste, education, or prejudice; these modifications e take their forms and names from the three aggregates of all that i is in the world, the lust of the flesh, the lust of the eye, and the 6 pride of life, and are denominated fame, honour, glory, love, ' wealth, and what not ! but the life and soul of all these is one ' and the same thing, self-interest or gratification. The world is ' called the town of Vanity, because the dispositions of all the i children of the World are lighter than vanity : and because all : the buisiness and cares which occupy their minds, are vanity : ' the eagerness and diligence of their pursuits constitute the idea c of the bustle of a fair, and the constancy of those pursuits that ' of "a fair kept all the year." ' If you look over the list of the commodities of this fair, you : will find that some of them are in themselves lawful, if lawfully ' pursued and used : nevertheless they are vanity, when com- i pared with heavenly things ; and must, if called for, be sacri- i ficed and forsaken for the celestial crown. If the lawful tilings 6 of the world are vanity, what are the unlawful? Not only van- * ity but vexation of spirit. 6 The entrance of sin into the world, was the origin of this fair. * The conducting and government of the world, as a fair, has i ever since been managed by Satan, who is called the god of :this world, and the ruler of its darkness. Infinite Wisdom "' for the best purposes, no doubt, has ordained that his children i should pass through this horrid scene of vanity, confusion, and * wickedness. c There is. such a contrast betwixt the faithful disciples of the < Lord, and the men of this world ; that they appear, as they real- ty are, strangers, and of different countries. In places where "the Gospel has been a while established, and the novelty of it * and its effects a little worn off, the wonder of the men of the 484 KtV TO THE PILGRIM'S PHOGRLSS. 4 world has ceased ; and, without a grain more of love to Christ { or his people, they return to their own affairs, and let the dis- " ciples alone : but whenever, and wherever, the Gospel has * made its first appearance, or there has been a revival of it in 4 spirit and power, after a long time of lukewarmness and for- ' mality, the consequences have always been similar to those des- 6 cribed by our author, concerning his pilgrims at Vanity. fair.'* This long and excellent quotation supercedes the necessity of any farther remarks on this part of the work. Only I would add, that this scene of persecution is very properly introduced by the premonition of Evangelist; and that while Faithful is carried up, like Elijah, in a fiery chariot to the skies, Chris- tian is happily extricated from his confinement, with a pious and sensible remark on the superintendance of divine providence. Christian, thus deprived of his companion, seems now left to pursue his journey in solitude and silence ; but our author ve- ry judiciously raises him a companion in Hopeful, who had been converted by the martyrdom of Faithful — thus exemplify- ing the Christian proverb, that 'the blood of the martyrs is the 4 seed of the church.' A judicious writer hath observed that ( the nature of an alle- « gory rendered it impracticable to introduce the new convert, as 4 beginning his pilgrimage from the same place, or going through 4 the same scenes as Christian had done: neither could Faith- " ful, for the same reason, be represented as passing the river 4 afterwards mentioned.' Strict theological propriety must some- times give way in compositions of this nature; since it is impossi- ble to make every circumstance answer, without spoiling the beauty of the imagery, and the consistency of the narrative. It must be confessed that Bunyan introduces his new Pilgrim to us rather suddenly and abruptly; but perhaps there is a beau- ty in leaving something to the reader's imagination to supply ; which is always better than to satiate the attention with too many particulars. In the sequel, however, we shall see the apparent A Key to the Pilgrim's Progress, l-jy Jlndronicus, p. 180 — 185. KEY TO THE PILGRIM'* PROGRESS. 48/* defect supplied, and the conversion of Hopeful introduced with all the art and judgment of an epic writer. The subsequent con- versation between Christian and By-ends, and his companions, contains a mixture of argument and satire, equally instructive and entertaining ; and withal so simple and easy to be under- stood, that any attempt to explain it might rather render ii obscure. The incidents of Demas and the silver mine ; and pillar of salt, are well introduced, aad properly improved : but neither do these need any comment. The pleasant river with which our Pilgrims were refreshed, evidently intends those consolations which the Lord's people are sometimes favoured with in their journey to the celestial Ca- naan, but which cannot be expected throughout all the passage. It is a mercy if we may enjoy these comforts in our way; nor must we murmur, or be surprised, as if ( some strange things be- fel us,' when this river and our path shall part again. Let us beware of By-path Meadow; that is, of leaving the dircc' way of our duty, on account of its difficulty and unpleasantness, which is the sure road to distress and ruin. l The way of duty * is the way of safety.' Though Bunyan perhaps never read any of our old romances, and knew nothing of giants and enchanted castles, but by vulgar tradition, no writer has made so good a use of these popular ab- surdities. Giant Despair is sketched with a bold and masterlv hand. His language and his manners impress us with more terror than any minute discription of gigantic form could possibly have done. In a theological view this part of the work is yet more admir- able ; as it describes the causes, progress, and cure of religious melancholy. The cause appears in the departure of the Pilgrims from the king's high way, the way of holiness ; for in that Des- pair had no jurisdiction. The j)rog?'css of their distress is natural, till they are even tempted to destroy themselves ; and the reasoning of Christian and Hopeful on this subject is very appropriate and beautiful. Nor is less so the account of their deliveranee by means of the key of promise; from which we 486 KEY TO THE PILGRIM^ PROGRESS. may learn, that however we may be brought into distress of soul our continuance therein arises from neglect of the divine prom- ises, which when properly understood and applied are answera- ble to every case of doubt and distress ; or, as our author says, ' will open any lock in Doubting Castle.' The scene of the Delectable Mountains forms a proper contrast to the preceding. Here our Pilgrims are conducted to mount Error, where they are taught the dangerous nature and tendency of heretical opinions. It is called a hill, because it is by ambition to be ' wise above what is written,' than men be- come ' vain in their imaginations ;' and they much more frequent- ly imbibe dangerous and destructive errors thus, than by sim- ple ignorance, or want of religious information. Our author's modesty in this place is also to be observed and commended , in that, while, with the apostle, he represents some errors as dan- gerous and fatal (contrary to the fashionable opinion of, the pre- sent day), yet he does not chuse to instance in any of those con- demned merely by the church and by fallible divines; but in one expressly branded by the pen of inspiration, that of ' Hymeneus 'and Philetus.' They are next led to mount Caution, to see the dangers they had escaped, when they were delivered from the Giant's hands. And the view they had of the ' blind among the tombs,' was to teach them and us, that the tendency of despair, when men are wholly given up to it, is to darken the understanding and to ren- der the heart insensible. Exclude hope totally from the human mind, and you destroy every spring of virtuous action. No be- ing can love God when totally rejected of him; nor obey him. when every expectation of acceptance is finally cut off. A view of the hypocrite's By-way to Hell so awakened the tears of our Pilgrims, that it was v ith much trembling they as- cended the third hill, called Clear, and looked through the prospect-glass of faith to the gates of the celestial city ; yet, with all their weakness, and notwithstanding the distance of the view, still they thought they saw ' somewhat of the glory of the place/ We now journey onward with our travellers, and overtake" Ignorance, but pass him for the present, as we shall have somfe- KEY TO THE PILGRIM'S PROGRESS. 407 »eason to notice him again presently. The robbery of Little- i?AiTH is an interesting episode. < Precious faith,' and the graces of God's Spirit, are evidently the jewels of which this poor man could not be deprived; though he lost much of his present comfort and enjoyments, intended by his spending money. This character is contrasted with that of Turn-away the apos- tate, in order to shew that though mere ' wanton professors' may often turn back into the world, and become seven-fold more the children of Satan than before they made profession ; yet where there is true faith, though it be but weak and little, its pos- sessor shall hold on his way, and finally gain admission to the celestial city. As to the little misunderstanding between our Pilgrims, I con- fess I much admire the management of our author, who by this means has thrown a degree of life and novelty into the conversa- tion; and at the same time exhibited a fine moral lesson of can- dour and forbearance between Christian brethren. Our travellers had been cautioned at the Delectable Moun- tains against the artifices of the Flatterer; yet when the black man in a white robe (a very proper description of a hypocritical false teacher) met them, so fair was his appearance, and so plausible his speech, that they did not imagine l that this fine * spoken man had been he.' Thus were they led into the snare of error, signified by a net, till the Lord, sent his angel and * delivered them,' and set them in their right way; rejoicing as they went, though smarting for their folly, and determined to listen to the Flatterer no more. 1 No prophet or dreamer of dreams, ' No master of plausible speech, ' To live like an angel, who seems, ' Or like an apostle to preach, ' Should meet with a moment's regard, ' But rather be boldly withstood, * If any thing easy, or hard, ' He teach, save the Lamb and his blood/ Hart. O o o 488 KEY TO THE I'lLGKIAl's PROGRESS. The next character introduced is that of Atheist, which is short, but drawn with admirable skill ; and the subsequent con- versation of the Pilgrims is very pertinent. The Enchanted Ground represents a state of worldly pros- perity, always dangerous to Christians, as it has a tendency to render them supine and sleepy ; the great care our Pilgrims took to avoid this danger, shews the advantages that often arise to good men, by the consequences of one miscarriage preserving them from the dangers of another. The remembrance of what they suffered by the Flatterer brings to recollection also the other caution of the shepherds, to c beware of the enchanted ground,' by which means they are guarded against, and escape, its dan- gers. The experience Gf Hopeful, before omitted, is now introdu- ced with excellent effect, to divert their attention, and preserve them from slumber, to which the air of the country strongly dis- posed them. The reader will be naturally struck, on comparing this with the life of Bunyan, to observe its similarity; and it me- rits particular attention in a theological view, as giving a very just and scriptural account of the doctrine of divine acceptance, and the justification of a sinner. We are now again introduced to Ignorance, a character in- tended to describe, not the merely uninformed sinner^ but such whose hearts are hardened against divine instruction, and rebel- lious against the truth of God. But the discourse of Christian is so plain and faithful, as to leave no necessity for farther explica- tion or enlargement. The history of Temporary, which fol- lows, exhibits another awful character of apostacy, varied from those we have met with, and shewing very particularly and fully, the reasons of their declension;, and the steps by which they re- turn back unto perdition. These are displayed, it may be, with too much systematic regularity; but this was not the fault of Bunyan, but the fashion of the times. ' The land of Beulah' here intends that state of sweet peace, and full assurance of faith, with which believers are often fa- voured toward the close of their lives; and which our author beautifully describes in an accommodation of scripture language. KEY TO THE PILGRIM'S PROGRESS, 489 which seems primarily to refer to the glory and felicity promised to the church of God in the latter days. The different manner in which the two Pilgrims pass the fatal river Jordan, which signifies death, is very instructive, as it shews, that sometimes more old and experienced believers shud- der and tremble in the passage, as did Christian, while their younger, and perhaps weaker brethren, like Hopeful, pass over it triumphantly. The imagery here is borrowed from the passage of the Jews into Canaan, which is finely applied in the *ame manner by our evangelic poet, Watts : ' Sweet fields beyond the swelling flood, i Stand dress'd in living green : ' So to the Jews old Canaan stood, ' While Jordan roll'd between. 1 Could we but climb where Moses stood, ' And view the landscape o'er, 1 Not Jordan's stream, nor Death's cold flood, ' Should fright us from the shore.' The passage of Ignorance is designed to shew that a calm death is no proof of a safe state; many, it is to be feared, flatter themselves in their last hours with prospects of happiness built on very weak foundations ; and substitute a * vain hope' for * a good hope through grace.' Awful delusion ! but c these ( things are written for our admonition.' The reception of our Pilgrims at the celestial gate is indeed animating and delightful; enough to make every reader exclaim with the wicked prophet, ' Let me die the death of the righteous, ( and let my last end be like his !' 490 KEY TO TEE PILGRIM'S PROGRESS, PART II. WHEN different travellers pursue the same route, it is rnucU if they do not stop at some of the same places, notice many of the same objects, and concur in several of their observations. The reader, therefore, in this second pilgrimage to the celestial city, must prepare himself for some of the same recurrences ; but abating their want of novelty, he may promise himself much instruction and entertainment. I am doubtful how far the manner of our author's introducing this second part of his work might stand the test of severe criti- cism ; but I know by experience, that the circumstance of one dream falling within another, as here represented, is not uncom- mon, nor unnatural ; and the thought has, at least, the merit of ingenuity. The reasons of Christiana's going on pilgrimage are, when stript of allegorical terms, the report of his happy and triumphant death, the recollection of her former unkindness to him at his setting out, a dream in which she saw him in his pre- sent glory, and, above all, the visit of Secret with an invitation from the King, which intends the secret influences of the Holy Spirit upon the heart. The conversation of Christiana with her family is tender and affecting ; that with her neighbour Mrs. Timorous, is a proper counterpart to what occurred in the setting out of Christian ; but the character of Mercy is new, happily introduced, and finely drawn. The remark upon the Slough of Despond is a very just one, and intends that many preachers (who pretend to be the King's, labourers), by their legal and impertinent advice to persons in distress of soul, rather increase their despondency than relieve it. Having tolerably hobbled over the slough, they come to the Wicket-gate, where the noisy cur beyond the wall is well in- troduced. It is a fine observation, that fear made them knock KEY TO THE PILGRIM'S PHOGREbS. 491 louder, instead of weaker ; and it is happy when distress of mind leads persons to be importunate at the throne of grace. Nothing that needs particular remark occurs, till we come to the House of the Interpreter, where such things as were shewn to Christian may be passed over, and of the others there are but few particularly interesting. The allegory of the spider is a very poor one, founded on a perverted text of scripture, and too much in the style of some of the ancient fathers. It may justify the remark of Mr. Addison, that c John Bunyan was as good a father as the best of them.7 He might have said, that few of the fathers were comparable, in respect of natural abilities, with the author of the Pilgrim. The calls of the hen are not very clearly explained. By the common call our author evidently intends the general invitations of the Gospel ; the special call designs the influences of the Holy Spirit in conversion ; by the brooding note are meant the con- solatory influences of the same Spirit in communion with him- self; and the out-cry refers to the warnings and cautions which the Lord gives his people in his word, and by the intimations of his providence. Of the other emblems, I conceive the robin one of the best. The maxims, or apothegms, of the Interpreter, are indeed weighty truths ; but the language is quaint, and yet in some in- stances destitute of point. But these slight blemishes serve only as foils to show the other parts of the work to more advantage. The bath represents * the laver of regeneration :' the white raiment, * the righteousness of the Saints/ which is c washed, and made white, in the blood of the Lamb ;' and the seal 'the witness of the Spirit,' which marks them for the Lord's, and distinguishes them from the world. When Christiana and her company were assaulted by the ill-favoured ones, the reader may recollect, that she was blamed by Reliever for not asking a guide ; by which the au- thor evidently intends a settled minister, or pastor ; the same, therefore, must be designed in the character of Great-heart, who conducted them through the remainder of their journey. 492 KEY TO THE PILGRIM^ PROGRESS. The subsequent conversation between the fair Pilgrims and their guide, is, in the main, scriptural and just ; but what is said of the several kinds of righteousness in Christ, may be thought loo fanciful and systematic. But as the doctrines of the atone- ment, and justification by the righteousness of Christ, are some of the most important and comfortable of the Christian system; the reader may not be displeased to see the following attempt of an ingenious writer* to explain and simplify our author's meaning. ' By the righteousness of Christ as God, his essential divine c attributes of justice and holiness must be intended. His ' righteousness as man, denotes his human nature, as free from ' all the defilement of sin. The righteousness of Ins person, as ' he hath the two natures joined in one, can only mean the per- i fection of his mysterious person in all respects ; and his capa- i city of acting as our surety, by doing and suffering in our na- • hire all that was requisite, while his divine nature stamped an - infinite value on his obedience unto death. The eternal Word, ' the only begotten Son of God, was under no obligation to as- ; sume our nature ; and when he had seen good to assume ' it, he was not bound to live a number of years here on fc earth obedient to the law, both in its ceremonial and moral re- ' quirements, amidst hardships, sufferings, and temptations of i every kind ; except as he had undertaken to be our surety. In i this sense, he himself had no need of that righteousness which i he finished for our justification. And assuredly he was under * no obligation, as a perfectly holy man, to suffer even unto the * violent, torturing, and ignominious death upon the cross. * That part of his obedience, which consisted in enduring agony, 6 and pain of body and soul, was .only needful as he bare our sins, ' and gave himself a sacrifice to God for us. Indeed, his righteous- * ness is not the less his own, by being imputed to us : for we are 6 considered as one with him by faith, and thus u made the 6 righteousness of God in him," and we are justified in virtue of i this union.' * Rev. T. Scott. KEY TO THE PILGRIM'S PROGRESS. 493 The hill Difficulty, with the Lions, shew that true religion is no easy matter, especially in times of persecution, when the lions are backed by giant Grim ; and we have great reason to be thankful that, in our times, he is no more. The entertainment at the house Beautieul is both interesting and instructive. In the catechising of the children, we may re- mark a climax in the nature of the questions proposed to them, according to their age ; the most difficult being reserved for the eldest, who returns also the most manly answers. The episode of Mercy's sweet-heart, Mr. Brisk, is lively and beautiful; and well contrasted with the sickness of Matthew, and his recovery by Mr. Skill. The curiosities of this house are also for the most part well imagined ; but withal, so easy and simple, that they need no farther explanation than the author has himself subjoined, especially to persons acquainted with the scriptures. The introduction of the Shepherd's Boy in the Valley of Humiliation, is another pleasing incident ; but the passage through the Valley of the Shadow of Death has in it something very awful, and little inferior to the description of the former part. The dark mist, the hissing of serpents, the groans of dying men, and, above all, the trembling of the ground. are circumstances which raise the scene to a high degree of ter- rific sublimity. Some modern readers may, perhaps, concieve that our author was too fond of giants and monsters, the chimeras of his own brain; but when, in addition to allowing for the taste of the last age, we add the important theological and moral truths, con- cealed under these ideas, it more than justifies him. Mr. Great-heart now becomes the hero of the narrative, and his character is well supported through the whole. The attack of giant Maul was particularly aimed at him, to shew us that able and faithful ministers must expect opposition in the course of their work, in proportion to their courage, activity and faith- fulness. The character of Honest is a sketch which discovers the hand o( a master. It is bold, animated, and distinct. That of Mr. Fearing is a finished piece, and (if we except the musical allu- 494 £ev to the pilgrim's progress. sions, in which the author* seems a little out of his latitude) will yield to none in the whole work. The character of Self-will is also good, though somewhat inferior to the two last. Our author's allegory is in these conversations and characters so easy, and his style and allusions by this time so familiar to the reader, that it might seem to insult his good understanding to en- ter into particular explications; we therefore stop not till we come to the house of Gaius, whose entertainment exhibits at once a fair specimen of good hospitality and Christian conversation ; in which we may observe plenty without excess, cheerfulness without levity, and seriousness without gloom. The adventure against giant Slay-good, and the rescue of Mr. Feeble-mind, will interest many readers ; and the charac- ter of the latter forms a proper companion to that of Mr. Fear- ing ; to whom he is very naturally represented as a near rela- tion. The marriage of Matthew to Mercy, and of James to the daughter of Gaius, are just mentioned; but leave us to regret that they are mentioned only, since they might have formed a ve- ry important episode, under the management of such an in- genious pen. We come now again to Vanity-pair, but find the place in a condition considerably different from that in which Christian left it; the martyrdom of Faithful awakened many, who, though they were obliged still to continue in the town, had the courage to dissent from the vanities and vice, to practise holiness, and to love the saints: and, as our Lord says of his disciples, though they were 'in the world,' they were 'not of the world.' The hospitable entertainment of the Pilgrims at the house of Mr. Mnason, leads us to the encounter between our champion, Mr. Great-heart, and the dragon, which image is borrow- ed from St. John, and represents popery, both in the scripture and in our author. This monster was not slain, only mortally wounded, as was rightly supposed; and we have, in the present age, the satisfaction to witness its dying groans, and, as w< hope, its last convulsions. The destruction of giant Despair and his castle is highly interesting, and mingled with some strokes of humour. KEY TO THE PILGRIM'S PROGRESS. 495 This incident has been objected to on this ground; that giant Despair appears to be yet alive, and many poor captives are frequently immured within the dreary walls of his castle. I can- not say that I see the force of this objection, considering the na- ture of the piece ; the author however seems to have anticipated it in the following lines, if they are really his, which are sub- joined to one of the wooden cuts in some of the old editions : 1 Though Doubting Castle be demolished, * And giant Despair too has lost his head, 1 Sin can rebuild the castle, make 't remain, 1 And make Despair the giant live again.' The views from the Delectable Mountains are superior to most of the sights shewn in the second Part, particularly those from mount Innocence and mount Charity, with the washing of the Ethiopian, which are very easy and pleasing al- legories; but the sight at mount Marvel seems rather too mar- vellous, though good in its theological import ; viz. that Faith can remove mduntains of difficulties in the way of Pilgrims. In the parting scene, a looking-glass is an odd thing for a wo- man to long for : but when this is explained to be the word of God, the spiritual meaning must be allowed, however improper the literal idea. The last three characters we meet with are Valiant, Stand- fast, and Madam Bubble ; which are all well drawn, though not equally so: and have something new in each of them. Valiant answers properly to his name, and his song has, I think, more marks of poetic genius than any other of our author's lyric attempts ; yet has, I think, a little appearance of boasting, which was not intended, and might have been avoided. Mad- dam Bubble intends the world, with its grand temptations of pleasure, riches, and ambition. The safe passage of our Pilgrims over the Enchanted Ground is in a great measure attributed to the care and conduct of Mr. Great-heart, the leading design of whose character is to shew the great advantages which private Christians may derive pPP 496 KEY TO THE PILGRIM'S PROGRESS. from the care and councils of a faithful and judicious pastor j and in the enjoyment of church communion. The passage of the different Pilgrims through the fatal river is well described, and their last words taken probably from real instances within the author's observation. The tokens of death are those infirmities of the decaying frame, that usually precede its final dissolution, and are borrowed from a beautiful allego- rical passage in the book of Ecclesiastes, referred to in the margin. The close of this second, shews that our author had some thoughts of adding a third part to his Pilgrim's Progress but it is certain that what is sometimes printed as such was not his, but is so very inferior in its execution, that all the best editions sup- press it, in just regard to Mr. Bunyan's literary fame. THE END.